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 6:21

6:21 So what benefit ⁵  did you then reap ⁶  from those things that you are now ashamed of? For the end of those things is death.

Roma 7:8

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

Roma 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ⁸  ‘My beloved.’” ⁹ 

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Roma 11:4

11:4 But what was the divine response ¹⁰  to him? “I have kept for myself seven thousand people ¹¹  who have not bent the knee to Baal.” ¹² 

Roma 11:13

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,

Roma 11:20

11:20 Granted! ¹³  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Roma 11:26

11:26 And so ¹⁴  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Roma 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ¹⁵  And you who eat everything – why do you despise your brother or sister? ¹⁶  For we will all stand before the judgment seat ¹⁷  of God.

Roma 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ¹⁸  it is wrong to cause anyone to stumble by what you eat.

[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.

[6:21]  ⁵ tn Grk “fruit.”

[6:21]  ⁶ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[7:8]  ⁷ tn Or “covetousness.”

[9:25]  ⁸ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ⁹ sn A quotation from Hos 2:23.

[11:4]  ¹⁰ tn Grk “the revelation,” “the oracle.”

[11:4]  ¹¹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ¹² sn A quotation from 1 Kgs 19:18.

[11:20]  ¹³ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[11:26]  ¹⁴ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[14:10]  ¹⁵ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ¹⁶ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ¹⁷ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:20]  ¹⁸ sn Here clean refers to food being ceremonially clean.