Romans 1:20

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ¹  are without excuse.

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²  shown up as a liar, ³  just as it is written: “so that you will be justified ⁴  in your words and will prevail when you are judged.” ⁵ 

Romans 3:25

3:25 God publicly displayed ⁶  him ⁷  at his death ⁸  as the mercy seat ⁹  accessible through faith. ¹⁰  This was to demonstrate ¹¹  his righteousness, because God in his forbearance had passed over the sins previously committed. ¹² 

Romans 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ¹³  of the coming one) transgressed. ¹⁴ 

Romans 5:16-17

5:16 And the gift is not like the one who sinned. ¹⁵  For judgment, resulting from the one transgression, ¹⁶  led to condemnation, but ¹⁷  the gracious gift from the many failures ¹⁸  led to justification. 5:17 For if, by the transgression of the one man, ¹⁹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 7:6

7:6 But now we have been released from the law, because we have died ²⁰  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ²¹ 

Romans 8:9

8:9 You, however, are not in ²²  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 10:19

10:19 But again I ask, didn’t Israel understand? ²³  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” ²⁴ 

Romans 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ²⁵  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ²⁶  jealous.

Romans 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ²⁷  so that you may not be conceited: A partial hardening has happened to Israel ²⁸  until the full number ²⁹  of the Gentiles has come in.

Romans 14:3

14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.

[1:20]  ¹ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[3:4]  ² tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ³ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ⁴ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ⁵ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:25]  ³ tn Or “purposed, intended.”

[3:25]  ⁴ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁵ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ⁶ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ⁷ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ⁸ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁹ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[5:14]  ⁴ tn Or “pattern.”

[5:14]  ⁵ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[5:16]  ⁵ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁶ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁸ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ⁶ sn Here the one man refers to Adam (cf. 5:14).

[7:6]  ⁷ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ⁸ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[8:9]  ⁸ tn Or “are not controlled by the flesh but by the Spirit.”

[10:19]  ⁹ tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).

[10:19]  ¹⁰ sn A quotation from Deut 32:21.

[11:11]  ¹⁰ tn Grk “that they might fall.”

[11:11]  ¹¹ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:25]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹² tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹³ tn Grk “fullness.”