Romans 1:23

1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ¹  or birds or four-footed animals ²  or reptiles.

Romans 4:24

4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.

Romans 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ³  For apart from the law, sin is dead.

Romans 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁴  would be the firstborn among many brothers and sisters. ⁵ 

Romans 9:4-5

9:4 who are Israelites. To them belong ⁶  the adoption as sons, ⁷  the glory, the covenants, the giving of the law, the temple worship, ⁸  and the promises. 9:5 To them belong the patriarchs, ⁹  and from them, ¹⁰  by human descent, ¹¹  came the Christ, ¹²  who is God over all, blessed forever! ¹³  Amen.

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 ¹⁴  of wrath ¹⁵  prepared for destruction? ¹⁶ 

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 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Romans 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Romans 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ²⁰  bring?

Romans 11:16

11:16 If the first portion ²¹  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ²² 

Romans 11:18

11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.

[1:23]  ¹ 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]  ² sn Possibly an allusion to Ps 106:19-20.

[7:8]  ³ tn Or “covetousness.”

[8:29]  ⁵ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[9:4]  ⁷ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ⁸ 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).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ⁹ tn Or “cultic service.”

[9:5]  ⁹ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁰ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹¹ tn Grk “according to the flesh.”

[9:5]  ¹² tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹³ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:22]  ¹¹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ¹² tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ¹³ 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.

[9:26]  ¹³ tn Grk “And it will be in the very place.”

[9:26]  ¹⁴ sn A quotation from Hos 1:10.

[9:27]  ¹⁵ tn Grk “sons.”

[11:12]  ¹⁷ tn Or “full inclusion”; Grk “their fullness.”

[11:16]  ¹⁹ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ²⁰ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.