Romans 1:12

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

Romans 2:18

2:18 and know his will ²  and approve the superior things because you receive instruction from the law, ³ 

Romans 6:3

6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?

Romans 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Romans 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ⁴  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁵  – which is your reasonable service.

Romans 15:3

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.” ⁶ 

Romans 15:6

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Romans 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Romans 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ⁷  of the church in Cenchrea,

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

[2:18]  ² tn Grk “the will.”

[2:18]  ³ tn Grk “because of being instructed out of the law.”

[12:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁴ 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.

[15:3]  ⁴ sn A quotation from Ps 69:9.

[16:1]  ⁵ 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.