Romans 1:12

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

Romans 2:23

2:23 You who boast in the law dishonor God by transgressing the law!

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 3:7

3:7 For if by my lie the truth of God enhances ²  his glory, why am I still actually being judged as a sinner?

Romans 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ³ 

Romans 3:28

3:28 For we consider that a person ⁴  is declared righteous by faith apart from the works of the law. ⁵ 

Romans 4:1-3

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ⁶  has discovered regarding this matter? ⁷  4:2 For if Abraham was declared righteous ⁸  by the works of the law, he has something to boast about – but not before God. 4:3 For what does the scripture say? “Abraham believed God, and it was credited ⁹  to him as righteousness.” ¹⁰ 

Romans 4:25

4:25 He ¹¹  was given over ¹²  because of our transgressions and was raised for the sake of ¹³  our justification. ¹⁴ 

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 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁵ 

Romans 9:31

9:31 but Israel even though pursuing ¹⁶  a law of righteousness ¹⁷  did not attain it. ¹⁸ 

Romans 11:13-14

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 11:14 if somehow I could provoke my people to jealousy and save some of them.

Romans 13:6

13:6 For this reason you also pay taxes, for the authorities ¹⁹  are God’s servants devoted to governing. ²⁰ 

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

[3:7]  ² tn Grk “abounded unto.”

[3:12]  ³ sn Verses 10-12 are a quotation from Ps 14:1-3.

[3:28]  ⁴ tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

[3:28]  ⁵ tn See the note on the phrase “works of the law” in Rom 3:20.

[4:1]  ⁵ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ⁶ tn Grk “has found?”

[4:2]  ⁶ tn Or “was justified.”

[4:3]  ⁷ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ⁸ sn A quotation from Gen 15:6.

[4:25]  ⁸ tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:25]  ⁹ tn Or “handed over.”

[4:25]  ¹⁰ tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

[4:25]  ¹¹ sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.

[8:1]  ⁹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[9:31]  ¹⁰ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ¹¹ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ¹² tn Grk “has not attained unto the law.”

[13:6]  ¹¹ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ¹² tn Grk “devoted to this very thing.”