Romans 1:12

1:12 that is, that we may be mutually comforted by one another’s faith, ¹  both yours and mine.

Romans 3:30

3:30 Since God is one, ²  he will justify the circumcised by faith and the uncircumcised through faith.

Romans 5:9

5:9 Much more then, because we have now been declared righteous ³  by his blood, ⁴  we will be saved through him from God’s wrath. ⁵ 

Romans 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ⁶ 

Romans 7:9

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive

Romans 7:11

7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ⁷ 

Romans 8:5

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

Romans 9:1

Israel’s Rejection Considered

9:1 ⁹ I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹⁰  in the Holy Spirit –

Romans 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹¹  of mercy that he has prepared beforehand for glory –

Romans 10:1

10:1 Brothers and sisters, ¹²  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹³  is for their salvation.

Romans 12:6

12:6 And we have different gifts ¹⁴  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Romans 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ¹⁵ 

¹ tn Grk “that is, to be comforted together with you through the faith in one another.”

² tn Grk “but if indeed God is one.”

³ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

⁴ tn Or, according to BDF §219.3, “at the price of his blood.”

⁵ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

⁴ tn Grk “we will certainly also of his resurrection.”

⁵ tn Or “and through it killed me.”

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.

⁷ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

⁸ tn Or “my conscience bears witness to me.”

⁸ tn Grk “vessels.” This is the same Greek word used in v. 21.

⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

¹⁰ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

¹⁰ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

¹¹ tn Grk “make no provision for the flesh unto desires.”