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 1:25-26

1:25 They ²  exchanged the truth of God for a lie ³  and worshiped and served the creation ⁴  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ⁵ 

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁶  God gave them over to a depraved mind, to do what should not be done. ⁷ 

Roma 2:14

2:14 For whenever the Gentiles, ⁸  who do not have the law, do by nature ⁹  the things required by the law, ¹⁰  these who do not have the law are a law to themselves.

Roma 2:27

2:27 And will not the physically uncircumcised man ¹¹  who keeps the law judge you who, despite ¹²  the written code ¹³  and circumcision, transgress the law?

Roma 3:7

3:7 For if by my lie the truth of God enhances ¹⁴  his glory, why am I still actually being judged as a sinner?

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 ¹⁵  apart from the law the righteousness of God (which is attested by the law and the prophets) ¹⁶  has been disclosed –

Roma 3:27

3:27 Where, then, is boasting? ¹⁷  It is excluded! By what principle? ¹⁸  Of works? No, but by the principle of faith!

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ¹⁹  his faith is credited as righteousness.

Roma 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ²⁰  either.

Roma 4:18

4:18 Against hope Abraham ²¹  believed ²²  in hope with the result that he became the father of many nations ²³  according to the pronouncement, ²⁴  “so will your descendants be.” ²⁵ 

Roma 4:20

4:20 He ²⁶  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.

Roma 5:5

5:5 And hope does not disappoint, because the love of God ²⁷  has been poured out ²⁸  in our hearts through the Holy Spirit who was given to us.

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.) ²⁹ 

Roma 5:13

5:13 for before the law was given, ³⁰  sin was in the world, but there is no accounting for sin ³¹  when there is no law.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 7:9

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive

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 8:28

8:28 And we know that all things work together ³²  for good for those who love God, who are called according to his purpose,

Roma 8:34

8:34 Who is the one who will condemn? Christ ³³  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Roma 9:5

9:5 To them belong the patriarchs, ³⁴  and from them, ³⁵  by human descent, ³⁶  came the Christ, ³⁷  who is God over all, blessed forever! ³⁸  Amen.

Roma 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ³⁹  ‘My beloved.’” ⁴⁰ 

Roma 10:18

10:18 But I ask, have they ⁴¹  not heard? ⁴²  Yes, they have: ⁴³  Their voice has gone out to all the earth, and their words to the ends of the world. ⁴⁴ 

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 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ⁴⁵ 

Roma 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ⁴⁶ 

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. ⁴⁷ 

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.” ⁴⁸ 

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ⁴⁹  of the Gentiles, by word and deed,

Roma 16:12

16:12 Greet Tryphena ⁵⁰  and Tryphosa, laborers in the Lord. Greet my dear friend ⁵¹  Persis, who has worked hard in the Lord.

Roma 16:19

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

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….”

[1:25]  ² 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]  ³ tn Grk “the lie.”

[1:25]  ⁴ tn Or “creature, created things.”

[1:26]  ⁵ 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).

[1:28]  ⁶ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁷ tn Grk “the things that are improper.”

[2:14]  ⁸ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁹ 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]  ¹⁰ tn Grk “do by nature the things of the law.”

[2:27]  ¹¹ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ¹² tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ¹³ tn Grk “letter.”

[3:7]  ¹⁴ tn Grk “abounded unto.”

[3:21]  ¹⁵ 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]  ¹⁶ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:27]  ¹⁷ 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]  ¹⁸ tn Grk “By what sort of law?”

[4:5]  ¹⁹ tn Or “who justifies the ungodly.”

[4:15]  ²⁰ tn Or “violation.”

[4:18]  ²¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ²² tn Grk “who against hope believed,” referring to Abraham. 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.

[4:18]  ²³ sn A quotation from Gen 17:5.

[4:18]  ²⁴ tn Grk “according to that which had been spoken.”

[4:18]  ²⁵ sn A quotation from Gen 15:5.

[4:20]  ²⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[5:5]  ²⁷ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ²⁸ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:7]  ²⁹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:13]  ³⁰ tn Grk “for before the law.”

[5:13]  ³¹ tn Or “sin is not reckoned.”

[8:28]  ³² tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:34]  ³³ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[9:5]  ³⁴ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ³⁵ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ³⁶ tn Grk “according to the flesh.”

[9:5]  ³⁷ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ³⁸ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:25]  ³⁹ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ⁴⁰ sn A quotation from Hos 2:23.

[10:18]  ⁴¹ tn That is, Israel (see the following verse).

[10:18]  ⁴² 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]  ⁴³ 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]  ⁴⁴ sn A quotation from Ps 19:4.

[14:11]  ⁴⁵ sn A quotation from Isa 45:23.

[14:13]  ⁴⁶ tn Grk “brother.”

[14:23]  ⁴⁷ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

[15:12]  ⁴⁸ sn A quotation from Isa 11:10.

[15:18]  ⁴⁹ tn Grk “unto obedience.”

[16:12]  ⁵⁰ sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ⁵¹ tn Grk “Greet the beloved.”