Roma 1:7

1:7 To all those loved by God in Rome, ¹  called to be saints: ²  Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

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 1:19

1:19 because what can be known about God is plain to them, ⁶  because God has made it plain to them.

Roma 2:5

2:5 But because of your stubbornness ⁷  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁸ 

Roma 2:7-8

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁹  wrath and anger to those who live in selfish ambition ¹⁰  and do not obey the truth but follow ¹¹  unrighteousness.

Roma 2:10

2:10 but ¹²  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Roma 3:27

3:27 Where, then, is boasting? ¹³  It is excluded! By what principle? ¹⁴  Of works? No, but by the principle of faith!

Roma 3:29

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!

Roma 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ¹⁵  either.

Roma 7:25

7:25 Thanks be ¹⁶  to God through Jesus Christ our Lord! So then, ¹⁷  I myself serve the law of God with my mind, but ¹⁸  with my flesh I serve ¹⁹  the law of sin.

Roma 8:4

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ²⁰  but you received the Spirit of adoption, ²¹  by whom ²²  we cry, “Abba, Father.”

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? ²³ 

Roma 8:38

8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ²⁴  nor things that are present, nor things to come, nor powers,

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ²⁵  our ancestor Isaac –

Roma 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

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 ²⁶  receive mercy.

Roma 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ²⁷  for it is written, “Vengeance is mine, I will repay,” ²⁸  says the Lord.

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 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ²⁹ 

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ³⁰ 

Roma 15:15

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God

[1:7]  ¹ map For location see JP4 A1.

[1:7]  ² tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ³ tn Grk “Grace to you and peace.”

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

[1:9]  ⁵ tn Grk “as.”

[1:19]  ⁶ tn Grk “is manifest to/in them.”

[2:5]  ⁷ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁸ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:8]  ⁹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ¹⁰ tn Grk “those who [are] from selfish ambition.”

[2:8]  ¹¹ tn Grk “are persuaded by, obey.”

[2:10]  ¹² tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[3:27]  ¹³ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ¹⁴ tn Grk “By what sort of law?”

[4:15]  ¹⁵ tn Or “violation.”

[7:25]  ¹⁶ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  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.

[7:25]  ¹⁸ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ¹⁹ tn The words “I serve” have been repeated here for clarity.

[8:15]  ²⁰ tn Grk “slavery again to fear.”

[8:15]  ²¹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ²² tn Or “in that.”

[8:35]  ²³ 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).

[8:38]  ²⁴ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[9:10]  ²⁵ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[11:31]  ²⁶ 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.

[12:19]  ²⁷ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ²⁸ sn A quotation from Deut 32:35.

[15:3]  ²⁹ sn A quotation from Ps 69:9.

[15:12]  ³⁰ sn A quotation from Isa 11:10.