Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ¹  shown up as a liar, ²  just as it is written: “so that you will be justified ³  in your words and will prevail when you are judged.” ⁴ 

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁵  in the hope of God’s glory.

Roma 8:5

8:5 For those who live according to the flesh have their outlook shaped by ⁶  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 8:32

8:32 Indeed, he who ⁷  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

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 ⁸  of wrath ⁹  prepared for destruction? ¹⁰ 

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ¹¹  for it is written, “Vengeance is mine, I will repay,” ¹²  says the Lord.

Roma 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹³  is able to make him stand.

Roma 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ¹⁴  it is wrong to cause anyone to stumble by what you eat.

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.

[3:4]  ¹ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ² tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ³ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ⁴ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[5:2]  ⁵ tn Or “exult, boast.”

[8:5]  ⁶ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:32]  ⁷ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:22]  ⁸ tn Grk “vessels.” This is the same Greek word used in v. 21.

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

[9:22]  ¹⁰ 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.

[12:19]  ¹¹ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ¹² sn A quotation from Deut 32:35.

[14:4]  ¹³ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:20]  ¹⁴ sn Here clean refers to food being ceremonially clean.