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 2:14

2:14 For whenever the Gentiles, ⁵  who do not have the law, do by nature ⁶  the things required by the law, ⁷  these who do not have the law are a law to themselves.

Romans 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ⁸ 

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁹  but you received the Spirit of adoption, ¹⁰  by whom ¹¹  we cry, “Abba, Father.”

Romans 8:27

8:27 And he ¹²  who searches our hearts knows the mind of the Spirit, because the Spirit ¹³  intercedes on behalf of the saints according to God’s will.

Romans 9:7-8

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ¹⁴  9:8 This means ¹⁵  it is not the children of the flesh ¹⁶  who are the children of God; rather, the children of promise are counted as descendants.

Romans 9:26-27

9:26 “And in the very place ¹⁷  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ¹⁸ 

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 10:9

10:9 because if you confess with your mouth that Jesus is Lord ²⁰  and believe in your heart that God raised him from the dead, you will be saved.

Romans 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ²¹  is the arrival ²²  of those who proclaim the good news.” ²³ 

Romans 11:4

11:4 But what was the divine response ²⁴  to him? “I have kept for myself seven thousand people ²⁵  who have not bent the knee to Baal.” ²⁶ 

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.” ²⁷ 

Romans 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ²⁸ 

Romans 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ²⁹ 

Romans 16:5

16:5 Also greet the church in their house. Greet my dear friend Epenetus, ³⁰  who was the first convert ³¹  to Christ in the province of Asia. ³² 

Romans 16:23

16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.

[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.

[2:14]  ⁵ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁶ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁷ tn Grk “do by nature the things of the law.”

[4:14]  ⁹ tn Grk “rendered inoperative.”

[8:15]  ¹³ tn Grk “slavery again to fear.”

[8:15]  ¹⁴ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ¹⁵ tn Or “in that.”

[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.

[9:7]  ²¹ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:8]  ²⁵ tn Grk “That is,” or “That is to say.”

[9:8]  ²⁶ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:26]  ²⁹ tn Grk “And it will be in the very place.”

[9:26]  ³⁰ sn A quotation from Hos 1:10.

[9:27]  ³³ tn Grk “sons.”

[10:9]  ³⁷ 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.

[10:15]  ⁴¹ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ⁴² tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁴³ sn A quotation from Isa 52:7; Nah 1:15.

[11:4]  ⁴⁵ tn Grk “the revelation,” “the oracle.”

[11:4]  ⁴⁶ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ⁴⁷ sn A quotation from 1 Kgs 19:18.

[11:8]  ⁴⁹ sn A quotation from Deut 29:4; Isa 29:10.

[12:20]  ⁵³ sn A quotation from Prov 25:21-22.

[15:21]  ⁵⁷ sn A quotation from Isa 52:15.

[16:5]  ⁶¹ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ⁶² tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ⁶³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.