Romans 1:8

Paul’s Desire to Visit Rome

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

Romans 2:3-4

2:3 And do you think, ²  whoever you are, when you judge ³  those who practice such things and yet do them yourself, ⁴  that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ⁵  that God’s kindness leads you to repentance?

Romans 5:5

5:5 And hope does not disappoint, because the love of God ⁶  has been poured out ⁷  in our hearts through the Holy Spirit who was given to us.

Romans 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Romans 6:6

6:6 We know that ⁸  our old man was crucified with him so that the body of sin would no longer dominate us, ⁹  so that we would no longer be enslaved to sin.

Romans 6:16-17

6:16 Do you not know that if you present yourselves ¹⁰  as obedient slaves, ¹¹  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹²  6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹³  from the heart that pattern ¹⁴  of teaching you were entrusted to,

Romans 7:1

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ¹⁵  (for I am speaking to those who know the law), that the law is lord over a person ¹⁶  as long as he lives?

Romans 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

Romans 8:27-29

8:27 And he ¹⁷  who searches our hearts knows the mind of the Spirit, because the Spirit ¹⁸  intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together ¹⁹  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ²⁰  would be the firstborn among many brothers and sisters. ²¹ 

Romans 13:11

Motivation to Godly Conduct

13:11 And do this ²²  because we know ²³  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

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.” ²⁴ 

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. ²⁵ 

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

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

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

[2:3]  ⁴ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[2:4]  ³ tn Grk “being unaware.”

[5:5]  ⁴ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ⁵ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[6:6]  ⁵ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ⁶ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:16]  ⁶ tn Grk “to whom you present yourselves.”

[6:16]  ⁷ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ⁸ tn Grk “either of sin unto death, or obedience unto righteousness.”

[6:17]  ⁷ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ⁸ tn Or “type, form.”

[7:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ⁹ sn Here person refers to a human being.

[8:27]  ⁹ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ¹⁰ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:28]  ¹⁰ 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).

[8:29]  ¹¹ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[13:11]  ¹² tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ¹³ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[14:11]  ¹³ sn A quotation from Isa 45:23.

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