Romans 1:24

1:24 Therefore God gave them over ¹  in the desires of their hearts to impurity, to dishonor ²  their bodies among themselves. ³ 

Romans 2:3

2:3 And do you think, ⁴  whoever you are, when you judge ⁵  those who practice such things and yet do them yourself, ⁶  that you will escape God’s judgment?

Romans 3:25

3:25 God publicly displayed ⁷  him ⁸  at his death ⁹  as the mercy seat ¹⁰  accessible through faith. ¹¹  This was to demonstrate ¹²  his righteousness, because God in his forbearance had passed over the sins previously committed. ¹³ 

Romans 4:9

4:9 Is this blessedness ¹⁴  then for ¹⁵  the circumcision ¹⁶  or also for ¹⁷  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹⁸ 

Romans 4:12

4:12 And he is also the father of the circumcised, ¹⁹  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ²⁰ 

Romans 4:20

4:20 He ²¹  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ²²  in the hope of God’s glory.

Romans 5:5

5:5 And hope does not disappoint, because the love of God ²³  has been poured out ²⁴  in our hearts through the Holy Spirit who was given to us.

Romans 6:6

6:6 We know that ²⁵  our old man was crucified with him so that the body of sin would no longer dominate us, ²⁶  so that we would no longer be enslaved to sin.

Romans 6:23

6:23 For the payoff ²⁷  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ²⁸  husband dies, she is released from the law of the marriage. ²⁹ 

Romans 9:5

9:5 To them belong the patriarchs, ³⁰  and from them, ³¹  by human descent, ³²  came the Christ, ³³  who is God over all, blessed forever! ³⁴  Amen.

Romans 9:8

9:8 This means ³⁵  it is not the children of the flesh ³⁶  who are the children of God; rather, the children of promise are counted as descendants.

Romans 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Romans 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Romans 13:2

13:2 So the person who resists such authority ³⁷  resists the ordinance of God, and those who resist will incur judgment

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.

Romans 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Romans 15:31

15:31 Pray ³⁸  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

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.

[1:24]  ¹ sn Possibly an allusion to Ps 81:12.

[1:24]  ² tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ³ tn Grk “among them.”

[2:3]  ⁴ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ⁵ tn Grk “O man, the one who judges.”

[2:3]  ⁶ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[3:25]  ⁷ tn Or “purposed, intended.”

[3:25]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[4:9]  ¹⁰ tn Or “happiness.”

[4:9]  ¹¹ tn Grk “upon.”

[4:9]  ¹² sn See the note on “circumcision” in 2:25.

[4:9]  ¹³ tn Grk “upon.”

[4:9]  ¹⁴ sn A quotation from Gen 15:6.

[4:12]  ¹³ tn Grk “the father of circumcision.”

[4:12]  ¹⁴ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:20]  ¹⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[5:2]  ¹⁹ tn Or “exult, boast.”

[5:5]  ²² tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ²³ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[6:6]  ²⁵ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ²⁶ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:23]  ²⁸ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[7:2]  ³¹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ³² tn Grk “husband.”

[9:5]  ³⁴ 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]  ³⁵ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ³⁶ tn Grk “according to the flesh.”

[9:5]  ³⁷ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ³⁸ 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.

[9:8]  ³⁷ tn Grk “That is,” or “That is to say.”

[9:8]  ³⁸ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[13:2]  ⁴⁰ tn Grk “the authority,” referring to the authority just described.

[15:31]  ⁴³ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.