Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ¹  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Roma 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 13:5

13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ²  but also because of your conscience. ³ 

Roma 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁴  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁵  who is the father of us all

Roma 4:9

4:9 Is this blessedness ⁶  then for ⁷  the circumcision ⁸  or also for ⁹  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹⁰ 

Roma 3:20

3:20 For no one is declared righteous before him ¹¹  by the works of the law, ¹²  for through the law comes ¹³  the knowledge of sin.

Roma 9:8

9:8 This means ¹⁴  it is not the children of the flesh ¹⁵  who are the children of God; rather, the children of promise are counted as descendants.

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 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ¹⁶  our ancestor Isaac –

Roma 11:20

11:20 Granted! ¹⁷  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

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 8:32

8:32 Indeed, he who ²⁰  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 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ²¹  groan inwardly as we eagerly await our adoption, ²²  the redemption of our bodies. ²³ 

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 1:32

1:32 Although they fully know ²⁴  God’s righteous decree that those who practice such things deserve to die, ²⁵  they not only do them but also approve of those who practice them. ²⁶ 

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 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ²⁷  would stand, not by works but by ²⁸  his calling) ²⁹  –

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ³⁰ 

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 7:17

7:17 But now it is no longer me doing it, but sin that lives in me.

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ³² 

Roma 4:23

4:23 But the statement it was credited to him ³³  was not written only for Abraham’s ³⁴  sake,

Roma 2:8

2:8 but ³⁵  wrath and anger to those who live in selfish ambition ³⁶  and do not obey the truth but follow ³⁷  unrighteousness.

Roma 6:14

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

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³⁸ 

Roma 8:4

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Roma 9:16

9:16 So then, ³⁹  it does not depend on human desire or exertion, ⁴⁰  but on God who shows mercy.

Roma 10:2

10:2 For I can testify that they are zealous for God, ⁴¹  but their zeal is not in line with the truth. ⁴² 

Roma 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ⁴³ 

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁴⁴  his faith is credited as righteousness.

Roma 4:13

4:13 For the promise ⁴⁵  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

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 ⁴⁶  from the heart that pattern ⁴⁷  of teaching you were entrusted to,

Roma 7:15

7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. ⁴⁸ 

Roma 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Roma 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ⁴⁹  who subjected it – in hope

Roma 2:28

2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,

Roma 3:16

3:16 ruin and misery are in their paths,

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 1:21

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ⁵⁰  were darkened.

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁵¹  by the Spirit ⁵²  and not by the written code. ⁵³  This person’s ⁵⁴  praise is not from people but from God.

Roma 8:9

8:9 You, however, are not in ⁵⁵  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 3:24

3:24 But they are justified ⁵⁶  freely by his grace through the redemption that is in Christ Jesus.

Roma 14:3

14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.

Roma 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ⁵⁷ 

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ⁵⁸  so that you may not be conceited: A partial hardening has happened to Israel ⁵⁹  until the full number ⁶⁰  of the Gentiles has come in.

Roma 12:9

Conduct in Love

12:9 Love must be ⁶¹  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 3:30

3:30 Since God is one, ⁶²  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 5:11

5:11 Not ⁶³  only this, but we also rejoice ⁶⁴  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 6:21

6:21 So what benefit ⁶⁵  did you then reap ⁶⁶  from those things that you are now ashamed of? For the end of those things is death.

Roma 8:5

8:5 For those who live according to the flesh have their outlook shaped by ⁶⁷  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ⁶⁸ 

Roma 9:20

9:20 But who indeed are you – a mere human being ⁶⁹  – to talk back to God? ⁷⁰  Does what is molded say to the molder, “Why have you made me like this?” ⁷¹ 

Roma 11:3

11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ⁷² 

Roma 11:7

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁷³  rest were hardened,

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 ⁷⁴  of the Gentiles, by word and deed,

Roma 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ⁷⁵  of the naive.

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁷⁶  for all who believe. For there is no distinction,

Roma 3:31

3:31 Do we then nullify ⁷⁷  the law through faith? Absolutely not! Instead ⁷⁸  we uphold the law.

Roma 5:3

5:3 Not ⁷⁹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Roma 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Roma 8:36

8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ⁸⁰ 

Roma 16:27

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

Roma 4:12

4:12 And he is also the father of the circumcised, ⁸¹  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ⁸² 

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ⁸³  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 ⁸⁴  if the law had not said, “Do not covet.” ⁸⁵ 

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁸⁶  so that he would become ⁸⁷  the father of all those who believe but have never been circumcised, ⁸⁸  that they too could have righteousness credited to them.

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁸⁹  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Roma 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ⁹⁰ 

Roma 1:24

1:24 Therefore God gave them over ⁹¹  in the desires of their hearts to impurity, to dishonor ⁹²  their bodies among themselves. ⁹³ 

Roma 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ⁹⁴  either.

Roma 6:22

6:22 But now, freed ⁹⁵  from sin and enslaved to God, you have your benefit ⁹⁶  leading to sanctification, and the end is eternal life.

Roma 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁹⁷  husband dies, she is released from the law of the marriage. ⁹⁸ 

Roma 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁹⁹  For apart from the law, sin is dead.

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Roma 11:4

11:4 But what was the divine response ¹⁰⁰  to him? “I have kept for myself seven thousand people ¹⁰¹  who have not bent the knee to Baal.” ¹⁰² 

Roma 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ¹⁰³  it is wrong to cause anyone to stumble by what you eat.

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.” ¹⁰⁴ 

Roma 15:15

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God

Roma 15:20

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁰⁵  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁰⁶  – which is your reasonable service.

Roma 13:9

13:9 For the commandments, ¹⁰⁷  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹⁰⁸  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹⁰⁹ 

Roma 8:3

8:3 For God achieved what the law could not do because ¹¹⁰  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 14:6

14:6 The one who observes the day does it for the Lord. The ¹¹¹  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God.

[9:27]  ¹ tn Grk “sons.”

[13:5]  ² tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ³ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.

[4:16]  ⁴ tn Grk “that it might be according to grace.”

[4:16]  ⁵ tn Grk “those who are of the faith of Abraham.”

[4:9]  ⁶ tn Or “happiness.”

[4:9]  ⁷ tn Grk “upon.”

[4:9]  ⁸ sn See the note on “circumcision” in 2:25.

[4:9]  ⁹ tn Grk “upon.”

[4:9]  ¹⁰ sn A quotation from Gen 15:6.

[3:20]  ¹¹ sn An allusion to Ps 143:2.

[3:20]  ¹² tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ¹³ tn Grk “is.”

[9:8]  ¹⁴ tn Grk “That is,” or “That is to say.”

[9:8]  ¹⁵ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:10]  ¹⁶ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[11:20]  ¹⁷ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[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.

[8:32]  ²⁰ 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?”

[8:23]  ²¹ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ²² tn See the note on “adoption” in v. 15.

[8:23]  ²³ tn Grk “body.”

[1:32]  ²⁴ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ²⁵ tn Grk “are worthy of death.”

[1:32]  ²⁶ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[9:11]  ²⁷ tn Grk “God’s purpose according to election.”

[9:11]  ²⁸ tn Or “not based on works but based on…”

[9:11]  ²⁹ tn Grk “by the one who calls.”

[9:11]  sn The entire clause is something of a parenthetical remark.

[4:4]  ³⁰ tn Grk “not according to grace but according to obligation.”

[4:2]  ³¹ tn Or “was justified.”

[14:1]  ³² tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[4:23]  ³³ tn A quotation from Gen 15:6.

[4:23]  ³⁴ tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.

[2:8]  ³⁵ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ³⁶ tn Grk “those who [are] from selfish ambition.”

[2:8]  ³⁷ tn Grk “are persuaded by, obey.”

[8:1]  ³⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[9:16]  ³⁹ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:16]  ⁴⁰ tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”

[10:2]  ⁴¹ tn Grk “they have a zeal for God.”

[10:2]  ⁴² tn Grk “in accord with knowledge.”

[10:2]  sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).

[9:7]  ⁴³ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[4:5]  ⁴⁴ tn Or “who justifies the ungodly.”

[4:13]  ⁴⁵ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[6:17]  ⁴⁶ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ⁴⁷ tn Or “type, form.”

[7:15]  ⁴⁸ tn Grk “but what I hate, this I do.”

[8:20]  ⁴⁹ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[1:21]  ⁵⁰ tn Grk “heart.”

[2:29]  ⁵¹ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁵² 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]  ⁵³ tn Grk “letter.”

[2:29]  ⁵⁴ 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.

[8:9]  ⁵⁵ tn Or “are not controlled by the flesh but by the Spirit.”

[3:24]  ⁵⁶ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ⁵⁷ tn Grk “rendered inoperative.”

[11:25]  ⁵⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ⁵⁹ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ⁶⁰ tn Grk “fullness.”

[12:9]  ⁶¹ tn The verb “must be” is understood in the Greek text.

[3:30]  ⁶² tn Grk “but if indeed God is one.”

[5:11]  ⁶³ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ⁶⁴ tn Or “exult, boast.”

[6:21]  ⁶⁵ tn Grk “fruit.”

[6:21]  ⁶⁶ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[8:5]  ⁶⁷ 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.

[9:6]  ⁶⁸ tn Grk “For not all those who are from Israel are Israel.”

[9:20]  ⁶⁹ tn Grk “O man.”

[9:20]  ⁷⁰ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ⁷¹ sn A quotation from Isa 29:16; 45:9.

[11:3]  ⁷² sn A quotation from 1 Kgs 19:10, 14.

[11:7]  ⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:18]  ⁷⁴ tn Grk “unto obedience.”

[16:18]  ⁷⁵ tn Grk “hearts.”

[3:22]  ⁷⁶ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:31]  ⁷⁷ tn Grk “render inoperative.”

[3:31]  ⁷⁸ tn Grk “but” (Greek ἀλλά, alla).

[5:3]  ⁷⁹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:36]  ⁸⁰ sn A quotation from Ps 44:22.

[4:12]  ⁸¹ tn Grk “the father of circumcision.”

[4:12]  ⁸² tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[7:7]  ⁸³ 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]  ⁸⁴ tn Grk “I would not have known covetousness.”

[7:7]  ⁸⁵ sn A quotation from Exod 20:17 and Deut 5:21.

[4:11]  ⁸⁶ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁸⁷ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁸⁸ tn Grk “through uncircumcision.”

[6:19]  ⁸⁹ tn Or “because of your natural limitations” (NRSV).

[6:19]  sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

[1:16]  ⁹⁰ sn Here the Greek refers to anyone who is not Jewish.

[1:24]  ⁹¹ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁹² tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ⁹³ tn Grk “among them.”

[4:15]  ⁹⁴ tn Or “violation.”

[6:22]  ⁹⁵ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ⁹⁶ tn Grk “fruit.”

[7:2]  ⁹⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ⁹⁸ tn Grk “husband.”

[7:2]  sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.

[7:8]  ⁹⁹ tn Or “covetousness.”

[11:4]  ¹⁰⁰ tn Grk “the revelation,” “the oracle.”

[11:4]  ¹⁰¹ 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]  ¹⁰² sn A quotation from 1 Kgs 19:18.

[14:20]  ¹⁰³ sn Here clean refers to food being ceremonially clean.

[15:12]  ¹⁰⁴ sn A quotation from Isa 11:10.

[12:1]  ¹⁰⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁰⁶ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[13:9]  ¹⁰⁷ 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]  ¹⁰⁸ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ¹⁰⁹ sn A quotation from Lev 19:18.

[8:3]  ¹¹⁰ tn Grk “in that.”

[14:6]  ¹¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.