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 2:3

2:3 And do you think, ⁵  whoever you are, when you judge ⁶  those who practice such things and yet do them yourself, ⁷  that you will escape God’s judgment?

Romans 2:5

2:5 But because of your stubbornness ⁸  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁹ 

Romans 2:27

2:27 And will not the physically uncircumcised man ¹⁰  who keeps the law judge you who, despite ¹¹  the written code ¹²  and circumcision, transgress the law?

Romans 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ¹³ 

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ¹⁴  but you received the Spirit of adoption, ¹⁵  by whom ¹⁶  we cry, “Abba, Father.”

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 ¹⁷  bring?

Romans 12:6

12:6 And we have different gifts ¹⁸  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

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, ¹⁹  and the authorities that exist have been instituted by God.

Romans 13:13

13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy.

Romans 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ²⁰  And you who eat everything – why do you despise your brother or sister? ²¹  For we will all stand before the judgment seat ²²  of God.

Romans 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ²³ 

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 15:31

15:31 Pray ²⁶  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 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

[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.

[2:3]  ⁵ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ⁶ tn Grk “O man, the one who judges.”

[2:3]  ⁷ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[2:5]  ⁹ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ¹⁰ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:27]  ¹³ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ¹⁴ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ¹⁵ tn Grk “letter.”

[4:14]  ¹⁷ tn Grk “rendered inoperative.”

[8:15]  ²¹ tn Grk “slavery again to fear.”

[8:15]  ²² tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ²³ tn Or “in that.”

[11:12]  ²⁵ tn Or “full inclusion”; Grk “their fullness.”

[12:6]  ²⁹ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[13:1]  ³³ tn Grk “by God.”

[14:10]  ³⁷ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³⁸ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³⁹ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:13]  ⁴¹ tn Grk “brother.”

[14:22]  ⁴⁵ 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]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:31]  ⁵³ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.