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.” ¹ 

Roma 7:12

7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

Roma 13:9

13:9 For the commandments, ²  “Do not commit adultery, do not murder, do not steal, do not covet,” ³  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ⁴ 

Roma 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁵  For apart from the law, sin is dead.

Roma 7:11

7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ⁶ 

Roma 7:10

7:10 and I died. So ⁷  I found that the very commandment that was intended to bring life brought death! ⁸ 

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 7:13

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Roma 6:14

6:14 For sin will have no mastery over you, because you are not under law but under grace.

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ⁹  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ¹⁰  and the authorities that exist have been instituted by God.

Roma 7:14

7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. ¹¹ 

Roma 6:16

6:16 Do you not know that if you present yourselves ¹²  as obedient slaves, ¹³  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹⁴ 

Roma 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

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 8:38

8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ¹⁵  nor things that are present, nor things to come, nor powers,

Roma 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ¹⁶  of the coming one) transgressed. ¹⁷ 

Roma 7:1

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ¹⁸  (for I am speaking to those who know the law), that the law is lord over a person ¹⁹  as long as he lives?

Roma 3:28

3:28 For we consider that a person ²⁰  is declared righteous by faith apart from the works of the law. ²¹ 

Roma 2:15

2:15 They ²²  show that the work of the law is written ²³  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ²⁴  them, ²⁵ 

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ²⁶  by the Spirit ²⁷  and not by the written code. ²⁸  This person’s ²⁹  praise is not from people but from God.

Roma 9:5

9:5 To them belong the patriarchs, ³⁰  and from them, ³¹  by human descent, ³²  came the Christ, ³³  who is God over all, blessed forever! ³⁴  Amen.

Roma 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Roma 5:17

5:17 For if, by the transgression of the one man, ³⁵  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 2:16

2:16 on the day when God will judge ³⁶  the secrets of human hearts, ³⁷  according to my gospel ³⁸  through Christ Jesus.

Roma 16:25

16:25 ³⁹ 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 13:3

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,

Roma 13:6

13:6 For this reason you also pay taxes, for the authorities ⁴⁰  are God’s servants devoted to governing. ⁴¹ 

Roma 13:2

13:2 So the person who resists such authority ⁴²  resists the ordinance of God, and those who resist will incur judgment

Roma 13:4

13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

Roma 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

Roma 13:5

13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ⁴³  but also because of your conscience. ⁴⁴ 

Roma 2:14

2:14 For whenever the Gentiles, ⁴⁵  who do not have the law, do by nature ⁴⁶  the things required by the law, ⁴⁷  these who do not have the law are a law to themselves.

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 2:25

2:25 For circumcision ⁴⁸  has its value if you practice the law, but ⁴⁹  if you break the law, ⁵⁰  your circumcision has become uncircumcision.

Roma 6:9

6:9 We know ⁵¹  that since Christ has been raised from the dead, he is never going to die ⁵²  again; death no longer has mastery over him.

Roma 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ⁵³  who subjected it – in hope

Roma 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

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 ⁵⁴  of the Gentiles, by word and deed,

Roma 13:7

13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

[15:12]  ¹ sn A quotation from Isa 11:10.

[13:9]  ² tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ³ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ⁴ sn A quotation from Lev 19:18.

[7:8]  ⁵ tn Or “covetousness.”

[7:11]  ⁶ tn Or “and through it killed me.”

[7:10]  ⁷ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ⁸ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[3:19]  ⁹ tn Grk “in,” “in connection with.”

[13:1]  ¹⁰ tn Grk “by God.”

[7:14]  ¹¹ tn Grk “under sin.”

[6:16]  ¹² tn Grk “to whom you present yourselves.”

[6:16]  ¹³ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹⁴ tn Grk “either of sin unto death, or obedience unto righteousness.”

[8:38]  ¹⁵ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[5:14]  ¹⁶ tn Or “pattern.”

[5:14]  ¹⁷ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[7:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ¹⁹ sn Here person refers to a human being.

[3:28]  ²⁰ tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

[3:28]  ²¹ tn See the note on the phrase “works of the law” in Rom 3:20.

[2:15]  ²² 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]  ²³ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ²⁴ tn Or “excuse.”

[2:15]  ²⁵ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:29]  ²⁶ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ²⁷ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ²⁸ tn Grk “letter.”

[2:29]  ²⁹ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[9:5]  ³⁰ 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]  ³¹ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ³² tn Grk “according to the flesh.”

[9:5]  ³³ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ³⁴ 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.

[5:17]  ³⁵ sn Here the one man refers to Adam (cf. 5:14).

[2:16]  ³⁶ 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]  ³⁷ tn Grk “of people.”

[2:16]  ³⁸ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[16:25]  ³⁹ 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.

[13:6]  ⁴⁰ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ⁴¹ tn Grk “devoted to this very thing.”

[13:2]  ⁴² tn Grk “the authority,” referring to the authority just described.

[13:5]  ⁴³ tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ⁴⁴ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.

[2:14]  ⁴⁵ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁴⁶ 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]  ⁴⁷ tn Grk “do by nature the things of the law.”

[2:25]  ⁴⁸ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁴⁹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁵⁰ tn Grk “if you should be a transgressor of the law.”

[6:9]  ⁵¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁵² tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[8:20]  ⁵³ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[15:18]  ⁵⁴ tn Grk “unto obedience.”