Roma 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹  of his Son, is my witness that ²  I continually remember you

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, ³ 

Roma 2:15

2:15 They ⁴  show that the work of the law is written ⁵  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁶  them, ⁷ 

Roma 2:26

2:26 Therefore if the uncircumcised man obeys ⁸  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Roma 3:20

3:20 For no one is declared righteous before him ⁹  by the works of the law, ¹⁰  for through the law comes ¹¹  the knowledge of sin.

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ¹²  his faith is credited as righteousness.

Roma 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Roma 5:1

The Expectation of Justification

5:1 ¹³ Therefore, since we have been declared righteous by faith, we have ¹⁴  peace with God through our Lord Jesus Christ,

Roma 5:5

5:5 And hope does not disappoint, because the love of God ¹⁵  has been poured out ¹⁶  in our hearts through the Holy Spirit who was given to us.

Roma 5:11

5:11 Not ¹⁷  only this, but we also rejoice ¹⁸  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:13

5:13 for before the law was given, ¹⁹  sin was in the world, but there is no accounting for sin ²⁰  when there is no law.

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 8:34

8:34 Who is the one who will condemn? Christ ²¹  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 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ²² 

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ²³  our ancestor Isaac –

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ²⁴  of wrath ²⁵  prepared for destruction? ²⁶ 

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ²⁷  is the arrival ²⁸  of those who proclaim the good news.” ²⁹ 

Roma 11:14

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

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. ³⁰ 

Roma 13:2

13:2 So the person who resists such authority ³¹  resists the ordinance of God, and those who resist will incur judgment

Roma 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ³² 

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ³³  I will set out for Spain by way of you,

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Roma 16:17-18

16:17 Now I urge you, brothers and sisters, ³⁴  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them! 16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ³⁵  of the naive.

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

[1:9]  ² tn Grk “as.”

[1:26]  ³ 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).

[2:15]  ⁴ 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.

[2:15]  ⁵ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁶ tn Or “excuse.”

[2:15]  ⁷ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:26]  ⁸ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[3:20]  ⁹ sn An allusion to Ps 143:2.

[3:20]  ¹⁰ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ¹¹ tn Grk “is.”

[4:5]  ¹² tn Or “who justifies the ungodly.”

[5:1]  ¹³ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ¹⁴ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:5]  ¹⁵ 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]  ¹⁶ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:11]  ¹⁷ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁸ tn Or “exult, boast.”

[5:13]  ¹⁹ tn Grk “for before the law.”

[5:13]  ²⁰ tn Or “sin is not reckoned.”

[8:34]  ²¹ 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.”

[9:6]  ²² tn Grk “For not all those who are from Israel are Israel.”

[9:10]  ²³ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[9:22]  ²⁴ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ²⁵ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ²⁶ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[10:15]  ²⁷ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ²⁸ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ²⁹ sn A quotation from Isa 52:7; Nah 1:15.

[12:20]  ³⁰ sn A quotation from Prov 25:21-22.

[13:2]  ³¹ tn Grk “the authority,” referring to the authority just described.

[13:14]  ³² tn Grk “make no provision for the flesh unto desires.”

[15:28]  ³³ tn Grk “have sealed this fruit to them.”

[16:17]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:18]  ³⁵ tn Grk “hearts.”