Romans 1:7

1:7 To all those loved by God in Rome, ¹  called to be saints: ²  Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

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 2:25

2:25 For circumcision ⁸  has its value if you practice the law, but ⁹  if you break the law, ¹⁰  your circumcision has become uncircumcision.

Romans 7:6

7:6 But now we have been released from the law, because we have died ¹¹  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ¹² 

Romans 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ¹³  but you received the Spirit of adoption, ¹⁴  by whom ¹⁵  we cry, “Abba, Father.”

Romans 9:26

9:26 “And in the very place ¹⁶  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ¹⁷ 

Romans 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ¹⁸ 

yet the one who believes in him will not be put to shame.” ¹⁹ 

Romans 11:9

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

Romans 11:26

11:26 And so ²⁰  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Romans 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ²¹  for it is written, “Vengeance is mine, I will repay,” ²²  says the Lord.

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 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ²⁴  Each must be fully convinced in his own mind.

Romans 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ²⁵ 

Romans 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Romans 14:23

14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ²⁶ 

Romans 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ²⁷  on my journey there, after I have enjoyed your company for a while.

[1:7]  ¹ map For location see JP4 A1.

[1:7]  ² tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ³ tn Grk “Grace to you and peace.”

[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.

[2:25]  ⁷ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁸ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁹ tn Grk “if you should be a transgressor of the law.”

[7:6]  ¹⁰ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ¹¹ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[8:15]  ¹³ tn Grk “slavery again to fear.”

[8:15]  ¹⁴ 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]  ¹⁵ tn Or “in that.”

[9:26]  ¹⁶ tn Grk “And it will be in the very place.”

[9:26]  ¹⁷ sn A quotation from Hos 1:10.

[9:33]  ¹⁹ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ²⁰ sn A quotation from Isa 28:16; 8:14.

[11:26]  ²² tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[12:19]  ²⁵ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ²⁶ sn A quotation from Deut 32:35.

[13:1]  ²⁸ tn Grk “by God.”

[14:5]  ³¹ tn Grk “For one judges day from day, and one judges all days.”

[14:11]  ³⁴ sn A quotation from Isa 45:23.

[14:23]  ³⁷ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

[15:24]  ⁴⁰ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.