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 2:1

The Condemnation of the Moralist

2:1 ⁴ Therefore ⁵  you are without excuse, ⁶  whoever you are, ⁷  when you judge someone else. ⁸  For on whatever grounds ⁹  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 2:15

2:15 They ¹⁰  show that the work of the law is written ¹¹  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ¹²  them, ¹³ 

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹⁴  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ¹⁵  so that he would become ¹⁶  the father of all those who believe but have never been circumcised, ¹⁷  that they too could have righteousness credited to them.

Romans 5:17

5:17 For if, by the transgression of the one man, ¹⁸  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 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹⁹ 

Romans 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ²⁰  groan inwardly as we eagerly await our adoption, ²¹  the redemption of our bodies. ²² 

Romans 8:34

8:34 Who is the one who will condemn? Christ ²³  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 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ²⁴  so that you may not be conceited: A partial hardening has happened to Israel ²⁵  until the full number ²⁶  of the Gentiles has come in.

Romans 12:3

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ²⁷  a measure of faith. ²⁸ 

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.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ³²  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

[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.”

[2:1]  ⁴ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ⁵ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ⁶ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁷ tn Grk “O man.”

[2:1]  ⁸ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁹ tn Grk “in/by (that) which.”

[2:15]  ⁷ 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.

[2:15]  ⁸ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁹ tn Or “excuse.”

[2:15]  ¹⁰ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[3:19]  ¹⁰ tn Grk “in,” “in connection with.”

[4:11]  ¹³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ¹⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ¹⁵ tn Grk “through uncircumcision.”

[5:17]  ¹⁶ sn Here the one man refers to Adam (cf. 5:14).

[6:4]  ¹⁹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[8:23]  ²² tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ²³ tn See the note on “adoption” in v. 15.

[8:23]  ²⁴ tn Grk “body.”

[8:34]  ²⁵ 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.

[11:25]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ²⁹ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ³⁰ tn Grk “fullness.”

[12:3]  ³¹ tn The words “of you” have been supplied for clarity.

[12:3]  ³² tn Or “to each as God has distributed a measure of faith.”

[15:16]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.”

[15:30]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.