Romans 1:10

1:10 and I always ask ¹  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ² 

Romans 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ³  who suppress the truth by their ⁴  unrighteousness, ⁵ 

Romans 1:24

1:24 Therefore God gave them over ⁶  in the desires of their hearts to impurity, to dishonor ⁷  their bodies among themselves. ⁸ 

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 3:25

3:25 God publicly displayed ¹²  him ¹³  at his death ¹⁴  as the mercy seat ¹⁵  accessible through faith. ¹⁶  This was to demonstrate ¹⁷  his righteousness, because God in his forbearance had passed over the sins previously committed. ¹⁸ 

Romans 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

Romans 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ¹⁹  of Israel are as the sand of the sea, only the remnant will be saved,

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 ²⁰  the richness of the olive root,

Romans 15:3-4

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ²¹  15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Romans 15:31

15:31 Pray ²²  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Romans 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.

[1:10]  ¹ tn Grk “remember you, always asking.”

[1:10]  ² tn Grk “succeed in coming to you in the will of God.”

[1:18]  ³ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ⁴ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ⁵ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[1:24]  ⁵ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁶ 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]  ⁷ tn Grk “among them.”

[2:16]  ⁷ 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]  ⁸ tn Grk “of people.”

[2:16]  ⁹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[3:25]  ⁹ tn Or “purposed, intended.”

[3:25]  ¹⁰ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹¹ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ¹² tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ¹³ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ¹⁴ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹⁵ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[9:27]  ¹¹ tn Grk “sons.”

[11:17]  ¹³ tn Grk “became a participant of.”

[15:3]  ¹⁵ sn A quotation from Ps 69:9.

[15:31]  ¹⁷ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.