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 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ⁴  of his Son, is my witness that ⁵  I continually remember you

Roma 1:24

1:24 Therefore God gave them over ⁶  in the desires of their hearts to impurity, to dishonor ⁷  their bodies among themselves. ⁸ 

Roma 2:14

2:14 For whenever the Gentiles, ⁹  who do not have the law, do by nature ¹⁰  the things required by the law, ¹¹  these who do not have the law are a law to themselves.

Roma 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ¹²  (Their ¹³  condemnation is deserved!)

Roma 3:21

3:21 But now ¹⁴  apart from the law the righteousness of God (which is attested by the law and the prophets) ¹⁵  has been disclosed –

Roma 3:29-30

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, ¹⁶  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 5:18-19

5:18 Consequently, ¹⁷  just as condemnation ¹⁸  for all people ¹⁹  came ²⁰  through one transgression, ²¹  so too through the one righteous act ²²  came righteousness leading to life ²³  for all people. 5:19 For just as through the disobedience of the one man ²⁴  many ²⁵  were made sinners, so also through the obedience of one man ²⁶  many ²⁷  will be made righteous.

Roma 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ²⁸  husband dies, she is released from the law of the marriage. ²⁹ 

Roma 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ³⁰  For apart from the law, sin is dead.

Roma 8:13

8:13 (for if you live according to the flesh, you will ³¹  die), ³²  but if by the Spirit you put to death the deeds of the body you will live.

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ³³  of mercy that he has prepared beforehand for glory –

Roma 10:5-6

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ³⁴  10:6 But the righteousness that is by faith says: “Do not say in your heart, ³⁵  ‘Who will ascend into heaven?’” ³⁶  (that is, to bring Christ down)

Roma 11:14

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

Roma 11:26

11:26 And so ³⁷  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ³⁸ 

Roma 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ³⁹ 

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

[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).

[1:9]  ⁴ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ⁵ tn Grk “as.”

[1:24]  ⁶ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁷ 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]  ⁸ tn Grk “among them.”

[2:14]  ⁹ sn Gentile is a NT term for a non-Jew.

[2:14]  ¹⁰ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ¹¹ tn Grk “do by nature the things of the law.”

[3:8]  ¹² tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ¹³ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[3:21]  ¹⁴ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ¹⁵ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:30]  ¹⁶ tn Grk “but if indeed God is one.”

[5:18]  ¹⁷ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ¹⁸ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹⁹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ²⁰ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ²¹ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ²² sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ²³ tn Grk “righteousness of life.”

[5:19]  ²⁴ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ²⁵ tn Grk “the many.”

[5:19]  ²⁶ sn One man refers here to Jesus Christ.

[5:19]  ²⁷ tn Grk “the many.”

[7:2]  ²⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ²⁹ tn Grk “husband.”

[7:2]  sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.

[7:8]  ³⁰ tn Or “covetousness.”

[8:13]  ³¹ tn Grk “are about to, are certainly going to.”

[8:13]  ³² sn This remark is parenthetical to Paul’s argument.

[9:23]  ³³ tn Grk “vessels.” This is the same Greek word used in v. 21.

[10:5]  ³⁴ sn A quotation from Lev 18:5.

[10:6]  ³⁵ sn A quotation from Deut 9:4.

[10:6]  ³⁶ sn A quotation from Deut 30:12.

[11:26]  ³⁷ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[12:20]  ³⁸ sn A quotation from Prov 25:21-22.

[13:14]  ³⁹ tn Grk “make no provision for the flesh unto desires.”