Roma 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ¹  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Roma 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ²  to strengthen you,

Roma 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ³ 

Roma 1:26

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ⁴ 

Roma 2:25

2:25 For circumcision ⁵  has its value if you practice the law, but ⁶  if you break the law, ⁷  your circumcision has become uncircumcision.

Roma 3:26-27

3:26 This was ⁸  also to demonstrate ⁹  his righteousness in the present time, so that he would be just ¹⁰  and the justifier of the one who lives because of Jesus’ faithfulness. ¹¹ 

3:27 Where, then, is boasting? ¹²  It is excluded! By what principle? ¹³  Of works? No, but by the principle of faith!

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ¹⁴ 

Roma 6:6

6:6 We know that ¹⁵  our old man was crucified with him so that the body of sin would no longer dominate us, ¹⁶  so that we would no longer be enslaved to sin.

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹⁷  from the heart that pattern ¹⁸  of teaching you were entrusted to,

Roma 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ¹⁹  husband dies, she is released from the law of the marriage. ²⁰ 

Roma 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

Roma 8:27

8:27 And he ²¹  who searches our hearts knows the mind of the Spirit, because the Spirit ²²  intercedes on behalf of the saints according to God’s will.

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 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ²⁴  our ancestor Isaac –

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Roma 11:9

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

Roma 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ²⁵  it is wrong to cause anyone to stumble by what you eat.

Roma 15:8

15:8 For I tell you that Christ has become a servant of the circumcised ²⁶  on behalf of God’s truth to confirm the promises made to the fathers, ²⁷ 

Roma 16:23

16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.

[1:8]  ¹ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[1:11]  ² sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[1:16]  ³ sn Here the Greek refers to anyone who is not Jewish.

[1:26]  ⁴ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[2:25]  ⁵ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁶ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁷ tn Grk “if you should be a transgressor of the law.”

[3:26]  ⁸ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁹ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹⁰ tn Or “righteous.”

[3:26]  ¹¹ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[3:27]  ¹² 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]  ¹³ tn Grk “By what sort of law?”

[4:4]  ¹⁴ tn Grk “not according to grace but according to obligation.”

[6:6]  ¹⁵ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ¹⁶ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:17]  ¹⁷ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ¹⁸ tn Or “type, form.”

[7:2]  ¹⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ²⁰ 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.

[8:27]  ²¹ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ²² tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[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).

[9:10]  ²⁴ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[14:20]  ²⁵ sn Here clean refers to food being ceremonially clean.

[15:8]  ²⁶ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ²⁷ tn Or “to the patriarchs.”