Roma 5:13

5:13 for before the law was given, ¹  sin was in the world, but there is no accounting for sin ²  when there is no law.

Roma 6:9

6:9 We know ³  that since Christ has been raised from the dead, he is never going to die ⁴  again; death no longer has mastery over him.

Roma 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ⁵ 

Roma 8:13

8:13 (for if you live according to the flesh, you will ⁶  die), ⁷  but if by the Spirit you put to death the deeds of the body you will live.

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ⁸  and believe in your heart that God raised him from the dead, you will be saved.

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 10:16

10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ⁹ 

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ¹⁰  for it is written, “Vengeance is mine, I will repay,” ¹¹  says the Lord.

Roma 14:10-11

14:10 But you who eat vegetables only – why do you judge your brother or sister? ¹²  And you who eat everything – why do you despise your brother or sister? ¹³  For we will all stand before the judgment seat ¹⁴  of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ¹⁵ 

[5:13]  ¹ tn Grk “for before the law.”

[5:13]  ² tn Or “sin is not reckoned.”

[6:9]  ³ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁴ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[7:18]  ⁵ tn Grk “For to wish is present in/with me, but not to do it.”

[8:13]  ⁶ tn Grk “are about to, are certainly going to.”

[8:13]  ⁷ sn This remark is parenthetical to Paul’s argument.

[10:9]  ⁸ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:16]  ⁹ sn A quotation from Isa 53:1.

[12:19]  ¹⁰ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ¹¹ sn A quotation from Deut 32:35.

[14:10]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[14:11]  ¹⁵ sn A quotation from Isa 45:23.