Romans 1:12

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

Romans 1:19

1:19 because what can be known about God is plain to them, ²  because God has made it plain to them.

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ³  against those who practice such things.

Romans 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,

Romans 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁴  for all who believe. For there is no distinction,

Romans 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

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. ⁵ 

Romans 6:11

6:11 So you too consider yourselves ⁶  dead to sin, but ⁷  alive to God in Christ Jesus.

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 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Romans 9:9

9:9 For this is what the promise declared: ⁹  “About a year from now ¹⁰  I will return and Sarah will have a son.” ¹¹ 

Romans 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Romans 12:5

12:5 so we who are many are one body in Christ, and individually we are members who belong to one another.

Romans 13:6

13:6 For this reason you also pay taxes, for the authorities ¹²  are God’s servants devoted to governing. ¹³ 

Romans 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹⁴  of the church in Cenchrea,

Romans 16:11

16:11 Greet Herodion, my compatriot. ¹⁵  Greet those in the household of Narcissus who are in the Lord.

[1:12]  ¹ tn Grk “that is, to be comforted together with you through the faith in one another.”

[1:19]  ² tn Grk “is manifest to/in them.”

[2:2]  ³ tn Or “based on truth.”

[3:22]  ⁴ 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.

[6:5]  ⁵ tn Grk “we will certainly also of his resurrection.”

[6:11]  ⁶ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:5]  ⁷ 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.

[9:9]  ⁸ tn Grk “For this is the word of promise.”

[9:9]  ⁹ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ¹⁰ sn A quotation from Gen 18:10, 14.

[13:6]  ⁹ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ¹⁰ tn Grk “devoted to this very thing.”

[16:1]  ¹⁰ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[16:11]  ¹¹ tn Or “kinsman,” “relative,” “fellow countryman.”