Romans 1:25

1:25 They ¹  exchanged the truth of God for a lie ²  and worshiped and served the creation ³  rather than the Creator, who is blessed forever! Amen.

Romans 1:32

1:32 Although they fully know ⁴  God’s righteous decree that those who practice such things deserve to die, ⁵  they not only do them but also approve of those who practice them. ⁶ 

Romans 3:26

3:26 This was ⁷  also to demonstrate ⁸  his righteousness in the present time, so that he would be just ⁹  and the justifier of the one who lives because of Jesus’ faithfulness. ¹⁰ 

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ¹¹  He is our father ¹²  in the presence of God whom he believed – the God who ¹³  makes the dead alive and summons the things that do not yet exist as though they already do. ¹⁴ 

Romans 7:25

7:25 Thanks be ¹⁵  to God through Jesus Christ our Lord! So then, ¹⁶  I myself serve the law of God with my mind, but ¹⁷  with my flesh I serve ¹⁸  the law of sin.

Romans 8:9

8:9 You, however, are not in ¹⁹  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 8:34

8:34 Who is the one who will condemn? Christ ²⁰  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Romans 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ²¹  would stand, not by works but by ²²  his calling) ²³  –

Romans 12:1-2

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁴  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²⁵  – which is your reasonable service. 12:2 Do not be conformed ²⁶  to this present world, ²⁷  but be transformed by the renewing of your mind, so that you may test and approve ²⁸  what is the will of God – what is good and well-pleasing and perfect.

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ²⁹  the gospel of God ³⁰  like a priest, so that the Gentiles may become an acceptable offering, ³¹  sanctified by the Holy Spirit.

[1:25]  ¹ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ² tn Grk “the lie.”

[1:25]  ³ tn Or “creature, created things.”

[1:32]  ⁴ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ⁵ tn Grk “are worthy of death.”

[1:32]  ⁶ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[3:26]  ⁷ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁹ tn Or “righteous.”

[3:26]  ¹⁰ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[4:17]  ¹⁰ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ¹¹ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹² tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹³ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[7:25]  ¹³ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ¹⁴ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:25]  ¹⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ¹⁶ tn The words “I serve” have been repeated here for clarity.

[8:9]  ¹⁶ tn Or “are not controlled by the flesh but by the Spirit.”

[8:34]  ¹⁹ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[9:11]  ²² tn Grk “God’s purpose according to election.”

[9:11]  ²³ tn Or “not based on works but based on…”

[9:11]  ²⁴ tn Grk “by the one who calls.”

[12:1]  ²⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ²⁶ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:2]  ²⁸ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ²⁹ tn Grk “to this age.”

[12:2]  ³⁰ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[15:16]  ³¹ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ³² tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ³³ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”