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 2:8

2:8 but ³  wrath and anger to those who live in selfish ambition ⁴  and do not obey the truth but follow ⁵  unrighteousness.

Roma 2:10

2:10 but ⁶  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Roma 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

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 ⁷  of wrath ⁸  prepared for destruction? ⁹ 

Roma 10:21

10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ¹⁰ 

Roma 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ¹¹ 

Roma 15:14-15

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ¹²  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 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

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

[1:9]  ² tn Grk “as.”

[2:8]  ³ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁴ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁵ tn Grk “are persuaded by, obey.”

[2:10]  ⁶ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[9:22]  ⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁸ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁹ 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.

[10:21]  ¹⁰ sn A quotation from Isa 65:2.

[11:8]  ¹¹ sn A quotation from Deut 29:4; Isa 29:10.

[15:14]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.