Romans 1:5

1:5 Through him ¹  we have received grace and our apostleship ²  to bring about the obedience ³  of faith ⁴  among all the Gentiles on behalf of his name.

Romans 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ⁵  to strengthen you,

Romans 2:26

2:26 Therefore if the uncircumcised man obeys ⁶  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁷  for all who believe. For there is no distinction,

Romans 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ⁸  to him as righteousness.” ⁹ 

Romans 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Romans 8:18

8:18 For I consider that our present sufferings cannot even be compared ¹⁰  to the glory that will be revealed to us.

Romans 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹¹  of mercy that he has prepared beforehand for glory –

Romans 10:1

10:1 Brothers and sisters, ¹²  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹³  is for their salvation.

Romans 13:6

13:6 For this reason you also pay taxes, for the authorities ¹⁴  are God’s servants devoted to governing. ¹⁵ 

Romans 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ¹⁶ 

Romans 15:8

15:8 For I tell you that Christ has become a servant of the circumcised ¹⁷  on behalf of God’s truth to confirm the promises made to the fathers, ¹⁸ 

Romans 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Romans 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ¹⁹  I will set out for Spain by way of you,

[1:5]  ¹ tn Grk “through whom.”

[1:5]  ² tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ³ tn Grk “and apostleship for obedience.”

[1:5]  ⁴ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:11]  ⁵ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[2:26]  ⁹ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[3:22]  ¹³ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[4:3]  ¹⁷ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ¹⁸ sn A quotation from Gen 15:6.

[8:18]  ²¹ tn Grk “are not worthy [to be compared].”

[9:23]  ²⁵ tn Grk “vessels.” This is the same Greek word used in v. 21.

[10:1]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ³⁰ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[13:6]  ³³ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ³⁴ tn Grk “devoted to this very thing.”

[13:14]  ³⁷ tn Grk “make no provision for the flesh unto desires.”

[15:8]  ⁴¹ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁴² tn Or “to the patriarchs.”

[15:28]  ⁴⁵ tn Grk “have sealed this fruit to them.”