Romans 1:4

1:4 who was appointed the Son-of-God-in-power ¹  according to the Holy Spirit ²  by the resurrection ³  from the dead, Jesus Christ our Lord.

Romans 1:17

1:17 For the righteousness ⁴  of God is revealed in the gospel ⁵  from faith to faith, ⁶  just as it is written, “The righteous by faith will live.” ⁷ 

Romans 1:25

1:25 They ⁸  exchanged the truth of God for a lie ⁹  and worshiped and served the creation ¹⁰  rather than the Creator, who is blessed forever! Amen.

Romans 3:20

3:20 For no one is declared righteous before him ¹¹  by the works of the law, ¹²  for through the law comes ¹³  the knowledge of sin.

Romans 5:19

5:19 For just as through the disobedience of the one man ¹⁴  many ¹⁵  were made sinners, so also through the obedience of one man ¹⁶  many ¹⁷  will be made righteous.

Romans 8:18

8:18 For I consider that our present sufferings cannot even be compared ¹⁸  to the glory that will be revealed to us.

Romans 9:26

9:26 “And in the very place ¹⁹  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ²⁰ 

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 ²¹  bring?

Romans 11:31

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ²²  receive mercy.

Romans 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ²³  and the authorities that exist have been instituted by God.

Romans 14:22

14:22 The faith ²⁴  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Romans 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ²⁵  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Romans 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ²⁶  of the Gentiles, by word and deed,

[1:4]  ¹ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ² tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ³ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[1:17]  ⁴ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ⁵ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ⁶ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ⁷ sn A quotation from Hab 2:4.

[1:25]  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.

[1:25]  ⁸ tn Grk “the lie.”

[1:25]  ⁹ tn Or “creature, created things.”

[3:20]  ¹⁰ sn An allusion to Ps 143:2.

[3:20]  ¹¹ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ¹² tn Grk “is.”

[5:19]  ¹³ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ¹⁴ tn Grk “the many.”

[5:19]  ¹⁵ sn One man refers here to Jesus Christ.

[5:19]  ¹⁶ tn Grk “the many.”

[8:18]  ¹⁶ tn Grk “are not worthy [to be compared].”

[9:26]  ¹⁹ tn Grk “And it will be in the very place.”

[9:26]  ²⁰ sn A quotation from Hos 1:10.

[11:12]  ²² tn Or “full inclusion”; Grk “their fullness.”

[11:31]  ²⁵ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[13:1]  ²⁸ tn Grk “by God.”

[14:22]  ³¹ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[15:14]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:18]  ³⁷ tn Grk “unto obedience.”