Roma 1:5

1:5 Through him ¹  we have received grace and our apostleship ²  to bring about the obedience ³  of faith ⁴  among all the Gentiles on behalf of his name.

Roma 1:12

1:12 that is, that we may be mutually comforted by one another’s faith, ⁵  both yours and mine.

Roma 2:20

2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth –

Roma 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

Roma 3:21

3:21 But now ⁶  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁷  has been disclosed –

Roma 3:30

3:30 Since God is one, ⁸  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ⁹  to him as righteousness.” ¹⁰ 

Roma 4:6

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

Roma 5:3

5:3 Not ¹¹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Roma 5:7

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ¹² 

Roma 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ¹³ 

Roma 6:11

6:11 So you too consider yourselves ¹⁴  dead to sin, but ¹⁵  alive to God in Christ Jesus.

Roma 7:11

7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ¹⁶ 

Roma 9:9

9:9 For this is what the promise declared: ¹⁷  “About a year from now ¹⁸  I will return and Sarah will have a son.” ¹⁹ 

Roma 9:15

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ²⁰ 

Roma 10:1

10:1 Brothers and sisters, ²¹  my heart’s desire and prayer to God on behalf of my fellow Israelites ²²  is for their salvation.

Roma 11:10

11:10 let their eyes be darkened so that they may not see,

and make their backs bend continually.” ²³ 

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 ²⁴  bring?

Roma 13:6

13:6 For this reason you also pay taxes, for the authorities ²⁵  are God’s servants devoted to governing. ²⁶ 

Roma 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ²⁷ 

Roma 14:18

14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ²⁸ 

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁹ 

Roma 15:6

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Roma 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ³⁰ 

Roma 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Roma 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ³¹  I will set out for Spain by way of you,

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ³²  of the church in Cenchrea,

[1:5]  ¹ tn Grk “through whom.”

[1:5]  ² tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ³ tn Grk “and apostleship for obedience.”

[1:5]  ⁴ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:12]  ⁵ tn Grk “that is, to be comforted together with you through the faith in one another.”

[3:21]  ⁶ 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]  ⁷ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:30]  ⁸ tn Grk “but if indeed God is one.”

[4:3]  ⁹ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ¹⁰ sn A quotation from Gen 15:6.

[5:3]  ¹¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:7]  ¹² sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[6:5]  ¹³ tn Grk “we will certainly also of his resurrection.”

[6:11]  ¹⁴ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ¹⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:11]  ¹⁶ tn Or “and through it killed me.”

[9:9]  ¹⁷ tn Grk “For this is the word of promise.”

[9:9]  ¹⁸ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ¹⁹ sn A quotation from Gen 18:10, 14.

[9:15]  ²⁰ sn A quotation from Exod 33:19.

[10:1]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ²² tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[11:10]  ²³ sn A quotation from Ps 69:22-23.

[11:12]  ²⁴ tn Or “full inclusion”; Grk “their fullness.”

[13:6]  ²⁵ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ²⁶ tn Grk “devoted to this very thing.”

[13:14]  ²⁷ tn Grk “make no provision for the flesh unto desires.”

[14:18]  ²⁸ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

[15:1]  ²⁹ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:21]  ³⁰ sn A quotation from Isa 52:15.

[15:28]  ³¹ tn Grk “have sealed this fruit to them.”

[16:1]  ³² tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.