Roma 15:33

15:33 Now may the God of peace be with all of you. Amen. ¹ 

Roma 16:24

16:24 [[EMPTY]] ² 

Roma 14:12

14:12 Therefore, each of us will give an account of himself to God. ³ 

Roma 4:19

4:19 Without being weak in faith, he considered ⁴  his own body as dead ⁵  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Roma 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Roma 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ⁶  in accordance with Christ Jesus,

Roma 9:9

9:9 For this is what the promise declared: ⁷  “About a year from now ⁸  I will return and Sarah will have a son.” ⁹ 

Roma 9:29

9:29 Just ¹⁰  as Isaiah predicted,

“If the Lord of armies ¹¹  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ¹² 

Roma 2:3

2:3 And do you think, ¹³  whoever you are, when you judge ¹⁴  those who practice such things and yet do them yourself, ¹⁵  that you will escape God’s judgment?

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹⁶  so that you may abound in hope by the power of the Holy Spirit.

Roma 1:7

1:7 To all those loved by God in Rome, ¹⁷  called to be saints: ¹⁸  Grace and peace to you ¹⁹  from God our Father and the Lord Jesus Christ!

Roma 8:9

8:9 You, however, are not in ²⁰  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

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 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ²²  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 ²³  if the law had not said, “Do not covet.” ²⁴ 

Roma 3:6

3:6 Absolutely not! For otherwise how could God judge the world?

Roma 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ²⁵ 

Roma 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ²⁶  the Spirit is your life ²⁷  because of righteousness.

Roma 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Roma 6:11

6:11 So you too consider yourselves ²⁸  dead to sin, but ²⁹  alive to God in Christ Jesus.

Roma 8:18

8:18 For I consider that our present sufferings cannot even be compared ³⁰  to the glory that will be revealed to us.

Roma 4:2

4:2 For if Abraham was declared righteous ³¹  by the works of the law, he has something to boast about – but not before God.

Roma 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Roma 11:19

11:19 Then you will say, “The branches were broken off so that I could be grafted in.”

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ³²  God’s kindness toward you, provided you continue in his kindness; ³³  otherwise you also will be cut off.

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ³⁴  Each must be fully convinced in his own mind.

Roma 2:19

2:19 and if you are convinced ³⁵  that you yourself are a guide to the blind, a light to those who are in darkness,

Roma 3:7

3:7 For if by my lie the truth of God enhances ³⁶  his glory, why am I still actually being judged as a sinner?

Roma 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ³⁷  to him as righteousness.” ³⁸ 

Roma 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ³⁹ 

Roma 2:1

The Condemnation of the Moralist

2:1 ⁴⁰ Therefore ⁴¹  you are without excuse, ⁴²  whoever you are, ⁴³  when you judge someone else. ⁴⁴  For on whatever grounds ⁴⁵  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 2:27

2:27 And will not the physically uncircumcised man ⁴⁶  who keeps the law judge you who, despite ⁴⁷  the written code ⁴⁸  and circumcision, transgress the law?

Roma 4:24

4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ⁴⁹  from the heart that pattern ⁵⁰  of teaching you were entrusted to,

Roma 9:3

9:3 For I could wish ⁵¹  that I myself were accursed – cut off from Christ – for the sake of my people, ⁵²  my fellow countrymen, ⁵³ 

Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁵⁴  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Roma 11:18

11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.

Roma 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

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 11:36

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

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

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 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ⁵⁵  on my journey there, after I have enjoyed your company for a while.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁵⁶  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

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 11:14

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

Roma 1:6

1:6 You also are among them, ⁵⁷  called to belong to Jesus Christ. ⁵⁸ 

Roma 1:10

1:10 and I always ask ⁵⁹  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ⁶⁰ 

Roma 3:30

3:30 Since God is one, ⁶¹  he will justify the circumcised by faith and the uncircumcised through faith.

[15:33]  ¹ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.

[16:24]  ² 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.

[14:12]  ³ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[14:12]  tn Or “each of us is accountable to God.”

[4:19]  ⁴ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ⁵ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[15:5]  ⁶ tn Grk “grant you to think the same among one another.”

[9:9]  ⁷ tn Grk “For this is the word of promise.”

[9:9]  ⁸ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ⁹ sn A quotation from Gen 18:10, 14.

[9:29]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹¹ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ¹² sn A quotation from Isa 1:9.

[2:3]  ¹³ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ¹⁴ tn Grk “O man, the one who judges.”

[2:3]  ¹⁵ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[15:13]  ¹⁶ 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).

[1:7]  ¹⁷ map For location see JP4 A1.

[1:7]  ¹⁸ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ¹⁹ tn Grk “Grace to you and peace.”

[8:9]  ²⁰ tn Or “are not controlled by the flesh but by the Spirit.”

[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.

[7:7]  ²² 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]  ²³ tn Grk “I would not have known covetousness.”

[7:7]  ²⁴ sn A quotation from Exod 20:17 and Deut 5:21.

[14:13]  ²⁵ tn Grk “brother.”

[8:10]  ²⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ²⁷ tn Or “life-giving.” Grk “the Spirit is life.”

[6:11]  ²⁸ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ²⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:18]  ³⁰ tn Grk “are not worthy [to be compared].”

[4:2]  ³¹ tn Or “was justified.”

[11:22]  ³² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ³³ tn Grk “if you continue in (the) kindness.”

[14:5]  ³⁴ tn Grk “For one judges day from day, and one judges all days.”

[2:19]  ³⁵ tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.

[3:7]  ³⁶ tn Grk “abounded unto.”

[4:3]  ³⁷ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ³⁸ sn A quotation from Gen 15:6.

[4:14]  ³⁹ tn Grk “rendered inoperative.”

[2:1]  ⁴⁰ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ⁴¹ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ⁴² tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁴³ tn Grk “O man.”

[2:1]  ⁴⁴ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁴⁵ tn Grk “in/by (that) which.”

[2:27]  ⁴⁶ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ⁴⁷ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ⁴⁸ tn Grk “letter.”

[6:17]  ⁴⁹ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ⁵⁰ tn Or “type, form.”

[9:3]  ⁵¹ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ⁵² tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ⁵³ tn Grk “my kinsmen according to the flesh.”

[9:27]  ⁵⁴ tn Grk “sons.”

[15:24]  ⁵⁵ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:27]  ⁵⁶ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[1:6]  ⁵⁷ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ⁵⁸ tn Grk “called of Jesus Christ.”

[1:10]  ⁵⁹ tn Grk “remember you, always asking.”

[1:10]  ⁶⁰ tn Grk “succeed in coming to you in the will of God.”

[3:30]  ⁶¹ tn Grk “but if indeed God is one.”