Romans 1:17

1:17 For the righteousness ¹  of God is revealed in the gospel ²  from faith to faith, ³  just as it is written, “The righteous by faith will live.” ⁴ 

Romans 1:23

1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ⁵  or birds or four-footed animals ⁶  or reptiles.

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁷  in the hope of God’s glory.

Romans 6:22

6:22 But now, freed ⁸  from sin and enslaved to God, you have your benefit ⁹  leading to sanctification, and the end is eternal life.

Romans 8:27

8:27 And he ¹⁰  who searches our hearts knows the mind of the Spirit, because the Spirit ¹¹  intercedes on behalf of the saints according to God’s will.

Romans 8:39

8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Romans 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ¹²  of wrath ¹³  prepared for destruction? ¹⁴ 

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹⁵  and believe in your heart that God raised him from the dead, you will be saved.

Romans 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ¹⁶ 

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 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Romans 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ¹⁷ 

Romans 14:22

14:22 The faith ¹⁸  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Romans 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ¹⁹  in accordance with Christ Jesus,

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²⁰  so that you may abound in hope by the power of the Holy Spirit.

[1:17]  ¹ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ³ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ⁴ sn A quotation from Hab 2:4.

[1:23]  ⁵ tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).

[1:23]  ⁶ sn Possibly an allusion to Ps 106:19-20.

[5:2]  ⁹ tn Or “exult, boast.”

[6:22]  ¹³ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ¹⁴ tn Grk “fruit.”

[8:27]  ¹⁷ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ¹⁸ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[9:22]  ²¹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ²² tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ²³ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[10:9]  ²⁵ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[11:8]  ²⁹ sn A quotation from Deut 29:4; Isa 29:10.

[14:11]  ³³ sn A quotation from Isa 45:23.

[14:22]  ³⁷ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[15:5]  ⁴¹ tn Grk “grant you to think the same among one another.”

[15:13]  ⁴⁵ 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).