Romans 1:27-28

1:27 and likewise the men also abandoned natural relations with women ¹  and were inflamed in their passions ²  for one another. Men ³  committed shameless acts with men and received in themselves the due penalty for their error.

1:28 And just as they did not see fit to acknowledge God, ⁴  God gave them over to a depraved mind, to do what should not be done. ⁵ 

Romans 2:1

The Condemnation of the Moralist

2:1 ⁶ Therefore ⁷  you are without excuse, ⁸  whoever you are, ⁹  when you judge someone else. ¹⁰  For on whatever grounds ¹¹  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 5:16

5:16 And the gift is not like the one who sinned. ¹²  For judgment, resulting from the one transgression, ¹³  led to condemnation, but ¹⁴  the gracious gift from the many failures ¹⁵  led to justification.

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ¹⁶  husband dies, she is released from the law of the marriage. ¹⁷ 

Romans 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. ¹⁸ 

Romans 8:9

8:9 You, however, are not in ¹⁹  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.

Romans 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ²⁰  but the Spirit himself intercedes for us with inexpressible groanings.

Romans 9:20

9:20 But who indeed are you – a mere human being ²¹  – to talk back to God? ²²  Does what is molded say to the molder, “Why have you made me like this?” ²³ 

Romans 11:17

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ²⁴  the richness of the olive root,

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁵  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²⁶  – which is your reasonable service.

Romans 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,

Romans 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 ²⁷  is able to make him stand.

Romans 14:23

14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ²⁸ 

Romans 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ²⁹  on my journey there, after I have enjoyed your company for a while.

Romans 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ³⁰  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

¹ tn Grk “likewise so also the males abandoning the natural function of the female.”

² tn Grk “burned with intense desire” (L&N 25.16).

³ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴ tn Grk “and just as they did not approve to have God in knowledge.”

⁵ tn Grk “the things that are improper.”

⁷ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

⁸ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

⁹ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

¹⁰ tn Grk “O man.”

¹¹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

¹² tn Grk “in/by (that) which.”

¹⁰ tn Grk “and not as through the one who sinned [is] the gift.”

¹¹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

¹² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

¹³ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

¹³ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

¹⁴ tn Grk “husband.”

¹⁶ tn Grk “For to wish is present in/with me, but not to do it.”

¹⁹ tn Or “are not controlled by the flesh but by the Spirit.”

²² tn Or “for we do not know what we ought to pray for.”

²⁵ tn Grk “O man.”

²⁶ tn Grk “On the contrary, O man, who are you to talk back to God?”

²⁷ sn A quotation from Isa 29:16; 45:9.

²⁸ tn Grk “became a participant of.”

³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

³² 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.

³⁴ 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.

³⁷ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

⁴⁰ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

⁴³ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.