Romans 1:7-8

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!

Paul’s Desire to Visit Rome

1:8 First of all, ⁴  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ⁵ 

Romans 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ⁶  who suppress the truth by their ⁷  unrighteousness, ⁸ 

Romans 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁹  For apart from the law, sin is dead.

Romans 8:28

8:28 And we know that all things work together ¹⁰  for good for those who love God, who are called according to his purpose,

Romans 9:5

9:5 To them belong the patriarchs, ¹¹  and from them, ¹²  by human descent, ¹³  came the Christ, ¹⁴  who is God over all, blessed forever! ¹⁵  Amen.

Romans 11:26

11:26 And so ¹⁶  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

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, ¹⁷  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. ¹⁸  Each must be fully convinced in his own mind.

Romans 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ¹⁹  And you who eat everything – why do you despise your brother or sister? ²⁰  For we will all stand before the judgment seat ²¹  of God.

Romans 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ²²  it is wrong to cause anyone to stumble by what you eat.

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. ²³ 

Romans 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

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.

Romans 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

[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.”

[1:8]  ⁴ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[1:16]  ⁷ sn Here the Greek refers to anyone who is not Jewish.

[1:18]  ¹⁰ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ¹¹ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ¹² tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[7:8]  ¹³ tn Or “covetousness.”

[8:28]  ¹⁶ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[9:5]  ¹⁹ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ²⁰ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ²¹ tn Grk “according to the flesh.”

[9:5]  ²² tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²³ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[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).

[13:1]  ²⁵ tn Grk “by God.”

[14:5]  ²⁸ tn Grk “For one judges day from day, and one judges all days.”

[14:10]  ³¹ 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]  ³² 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]  ³³ 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.

[14:20]  ³⁴ sn Here clean refers to food being ceremonially clean.

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