Roma 11:29

11:29 For the gifts and the call of God are irrevocable.

Roma 11:34

11:34 For who has known the mind of the Lord,

or who has been his counselor? ¹ 

Roma 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ²  would stand, not by works but by ³  his calling) ⁴  –

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 9:28

9:28 for the Lord will execute his sentence on the earth completely and quickly.” ⁵ 

Roma 11:30

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience,

Roma 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Roma 1:5

1:5 Through him ⁶  we have received grace and our apostleship ⁷  to bring about the obedience ⁸  of faith ⁹  among all the Gentiles on behalf of his name.

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ¹⁰ 

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ¹¹  our ancestor Isaac –

Roma 11:7

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ¹²  rest were hardened,

Roma 15:8

15:8 For I tell you that Christ has become a servant of the circumcised ¹³  on behalf of God’s truth to confirm the promises made to the fathers, ¹⁴ 

Roma 16:7

16:7 Greet Andronicus and Junia, ¹⁵  my compatriots ¹⁶  and my fellow prisoners. They are well known ¹⁷  to the apostles, ¹⁸  and they were in Christ before me.

Roma 1:20-21

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ¹⁹  are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ²⁰  were darkened.

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²¹  – if indeed we suffer with him so we may also be glorified with him.

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²²  so that you may abound in hope by the power of the Holy Spirit.

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ²³  so that he would become ²⁴  the father of all those who believe but have never been circumcised, ²⁵  that they too could have righteousness credited to them.

Roma 5:15

5:15 But the gracious gift is not like the transgression. ²⁶  For if the many died through the transgression of the one man, ²⁷  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Roma 5:17

5:17 For if, by the transgression of the one man, ²⁸  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Roma 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

[11:34]  ¹ sn A quotation from Isa 40:13.

[9:11]  ² tn Grk “God’s purpose according to election.”

[9:11]  ³ tn Or “not based on works but based on…”

[9:11]  ⁴ tn Grk “by the one who calls.”

[9:11]  sn The entire clause is something of a parenthetical remark.

[9:28]  ⁵ tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (Ì⁴⁶ א* A B 6 1506 1739 1881 pc co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 Ï lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself.

[9:28]  tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelwn kai suntemnwn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.

[9:28]  sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.

[1:5]  ⁶ tn Grk “through whom.”

[1:5]  ⁷ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ⁸ tn Grk “and apostleship for obedience.”

[1:5]  ⁹ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[4:4]  ¹⁰ tn Grk “not according to grace but according to obligation.”

[9:10]  ¹¹ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[11:7]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:8]  ¹³ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ¹⁴ tn Or “to the patriarchs.”

[16:7]  ¹⁵ tn Or “Junias.”

[16:7]  sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).

[16:7]  ¹⁶ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ¹⁷ tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ¹⁸ tn Or “among the apostles.” See discussion in the note on “well known” for these options.

[1:20]  ¹⁹ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:21]  ²⁰ tn Grk “heart.”

[8:17]  ²¹ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[15:13]  ²² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[4:11]  ²³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ²⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ²⁵ tn Grk “through uncircumcision.”

[5:15]  ²⁶ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ²⁷ sn Here the one man refers to Adam (cf. 5:14).

[5:17]  ²⁸ sn Here the one man refers to Adam (cf. 5:14).