Roma 12:7

12:7 If it is service, he must serve; if it is teaching, he must teach;

Roma 2:21

2:21 therefore ¹  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal?

Roma 2:20

2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth –

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ²  from the heart that pattern ³  of teaching you were entrusted to,

Roma 2:18

2:18 and know his will ⁴  and approve the superior things because you receive instruction from the law, ⁵ 

Roma 16:17

16:17 Now I urge you, brothers and sisters, ⁶  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Roma 16:25

16:25 ⁷ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

Roma 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ⁸  (that is, the word of faith that we preach),

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁹  the gospel of God ¹⁰  like a priest, so that the Gentiles may become an acceptable offering, ¹¹  sanctified by the Holy Spirit.

Roma 1:30

1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,

Roma 14:19

14:19 So then, let us pursue what makes for peace and for building up one another.

Roma 15:14

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.

Roma 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ¹³  on my journey there, after I have enjoyed your company for a while.

Roma 16:24

16:24 [[EMPTY]] ¹⁴ 

Roma 3:2

3:2 Actually, there are many advantages. ¹⁵  First of all, ¹⁶  the Jews ¹⁷  were entrusted with the oracles of God. ¹⁸ 

Roma 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹⁹ 

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ²⁰  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ²¹  if the law had not said, “Do not covet.” ²² 

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ²³  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Roma 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ²⁴  who suppress the truth by their ²⁵  unrighteousness, ²⁶ 

Roma 2:16

2:16 on the day when God will judge ²⁷  the secrets of human hearts, ²⁸  according to my gospel ²⁹  through Christ Jesus.

Roma 2:22

2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ³⁰  idols, do you rob temples?

Roma 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ³¹  (Their ³²  condemnation is deserved!)

Roma 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Roma 15:19-20

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

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.

[2:21]  ¹ tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).

[6:17]  ² tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ³ tn Or “type, form.”

[2:18]  ⁴ tn Grk “the will.”

[2:18]  ⁵ tn Grk “because of being instructed out of the law.”

[16:17]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:25]  ⁷ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[10:8]  ⁸ sn A quotation from Deut 30:14.

[15:16]  ⁹ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ¹⁰ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹¹ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

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

[15:24]  ¹³ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[16:24]  ¹⁴ tc Most mss (D [F G 629 without “Jesus Christ”] Ψ [630] 1881 Ï al) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other mss (P 33 104 365 pc) include the verse after 16:27. The verse is entirely lacking in Ì^46,61 (א A) B C 81 1739 2464 pc co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[3:2]  ¹⁵ tn Grk “much in every way.”

[3:2]  ¹⁶ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ¹⁷ tn Grk “they were.”

[3:2]  ¹⁸ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[8:25]  ¹⁹ tn Or “perseverance.”

[7:7]  ²⁰ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ²¹ tn Grk “I would not have known covetousness.”

[7:7]  ²² sn A quotation from Exod 20:17 and Deut 5:21.

[6:19]  ²³ tn Or “because of your natural limitations” (NRSV).

[6:19]  sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

[1:18]  ²⁴ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ²⁵ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ²⁶ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[2:16]  ²⁷ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ²⁸ tn Grk “of people.”

[2:16]  ²⁹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:22]  ³⁰ tn Or “detest.”

[3:8]  ³¹ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ³² tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.