Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹  in the hope of God’s glory.

Romans 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²  so that you may abound in hope by the power of the Holy Spirit.

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ³ 

Romans 5:16

5:16 And the gift is not like the one who sinned. ⁴  For judgment, resulting from the one transgression, ⁵  led to condemnation, but ⁶  the gracious gift from the many failures ⁷  led to justification.

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁸  in the hope of God’s glory.

Romans 2:16

2:16 on the day when God will judge ⁹  the secrets of human hearts, ¹⁰  according to my gospel ¹¹  through Christ Jesus.

Romans 2:1

The Condemnation of the Moralist

2:1 ¹² Therefore ¹³  you are without excuse, ¹⁴  whoever you are, ¹⁵  when you judge someone else. ¹⁶  For on whatever grounds ¹⁷  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 1:3-6

1:3 concerning his Son who was a descendant ¹⁸  of David with reference to the flesh, ¹⁹  1:4 who was appointed the Son-of-God-in-power ²⁰  according to the Holy Spirit ²¹  by the resurrection ²²  from the dead, Jesus Christ our Lord. 1:5 Through him ²³  we have received grace and our apostleship ²⁴  to bring about the obedience ²⁵  of faith ²⁶  among all the Gentiles on behalf of his name. 1:6 You also are among them, ²⁷  called to belong to Jesus Christ. ²⁸ 

Romans 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ²⁹  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

[5:2]  ¹ tn Or “exult, boast.”

[15:13]  ² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:1]  ³ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[5:16]  ⁴ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁵ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁷ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:2]  ⁸ tn Or “exult, boast.”

[2:16]  ⁹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ¹⁰ tn Grk “of people.”

[2:16]  ¹¹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:1]  ¹² 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).

[2:1]  ¹³ 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.

[2:1]  ¹⁴ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁵ tn Grk “O man.”

[2:1]  ¹⁶ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁷ tn Grk “in/by (that) which.”

[1:3]  ¹⁸ tn Grk “born of the seed” (an idiom).

[1:3]  ¹⁹ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[1:4]  ²⁰ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ²¹ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ²² tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[1:5]  ²³ tn Grk “through whom.”

[1:5]  ²⁴ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ²⁵ tn Grk “and apostleship for obedience.”

[1:5]  ²⁶ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:6]  ²⁷ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ²⁸ tn Grk “called of Jesus Christ.”

[1:8]  ²⁹ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”