Roma 1:4

1:4 who was appointed the Son-of-God-in-power ¹  according to the Holy Spirit ²  by the resurrection ³  from the dead, Jesus Christ our Lord.

Roma 1:24-25

1:24 Therefore God gave them over ⁴  in the desires of their hearts to impurity, to dishonor ⁵  their bodies among themselves. ⁶  1:25 They ⁷  exchanged the truth of God for a lie ⁸  and worshiped and served the creation ⁹  rather than the Creator, who is blessed forever! Amen.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ¹⁰  God gave them over to a depraved mind, to do what should not be done. ¹¹ 

Roma 2:3-4

2:3 And do you think, ¹²  whoever you are, when you judge ¹³  those who practice such things and yet do them yourself, ¹⁴  that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ¹⁵  that God’s kindness leads you to repentance?

Roma 2:22

2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ¹⁶  idols, do you rob temples?

Roma 3:5

3:5 But if our unrighteousness demonstrates ¹⁷  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ¹⁸  (I am speaking in human terms.) ¹⁹ 

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ²⁰ 

Roma 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ²¹ 

Roma 9:18

9:18 So then, ²²  God ²³  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ²⁴ 

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ²⁵  of wrath ²⁶  prepared for destruction? ²⁷ 

Roma 9:29

9:29 Just ²⁸  as Isaiah predicted,

“If the Lord of armies ²⁹  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ³⁰ 

Roma 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ³¹  (that is, the word of faith that we preach),

Roma 10:18

10:18 But I ask, have they ³²  not heard? ³³  Yes, they have: ³⁴  Their voice has gone out to all the earth, and their words to the ends of the world. ³⁵ 

Roma 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ³⁶  bring?

Roma 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 11:31

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ³⁷  receive mercy.

Roma 12:6

12:6 And we have different gifts ³⁸  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Roma 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Roma 14:23

14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ³⁹ 

[1:4]  ¹ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ² tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ³ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[1:24]  ⁴ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁵ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ⁶ tn Grk “among them.”

[1:25]  ⁷ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ⁸ tn Grk “the lie.”

[1:25]  ⁹ tn Or “creature, created things.”

[1:28]  ¹⁰ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ¹¹ tn Grk “the things that are improper.”

[2:3]  ¹² tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ¹³ tn Grk “O man, the one who judges.”

[2:3]  ¹⁴ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[2:4]  ¹⁵ tn Grk “being unaware.”

[2:22]  ¹⁶ tn Or “detest.”

[3:5]  ¹⁷ tn Or “shows clearly.”

[3:5]  ¹⁸ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ¹⁹ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[4:4]  ²⁰ tn Grk “not according to grace but according to obligation.”

[8:35]  ²¹ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[9:18]  ²² sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ²³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ²⁴ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[9:22]  ²⁵ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ²⁶ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ²⁷ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[9:29]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ²⁹ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ³⁰ sn A quotation from Isa 1:9.

[10:8]  ³¹ sn A quotation from Deut 30:14.

[10:18]  ³² tn That is, Israel (see the following verse).

[10:18]  ³³ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ³⁴ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ³⁵ sn A quotation from Ps 19:4.

[11:12]  ³⁶ tn Or “full inclusion”; Grk “their fullness.”

[11:31]  ³⁷ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[12:6]  ³⁸ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[14:23]  ³⁹ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.