Romans 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹  of his Son, is my witness that ²  I continually remember you

Romans 1:13

1:13 I do not want you to be unaware, ³  brothers and sisters, ⁴  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ⁵ 

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁶  shown up as a liar, ⁷  just as it is written: “so that you will be justified ⁸  in your words and will prevail when you are judged.” ⁹ 

Romans 3:26

3:26 This was ¹⁰  also to demonstrate ¹¹  his righteousness in the present time, so that he would be just ¹²  and the justifier of the one who lives because of Jesus’ faithfulness. ¹³ 

Romans 7:5

7:5 For when we were in the flesh, ¹⁴  the sinful desires, ¹⁵  aroused by the law, were active in the members of our body ¹⁶  to bear fruit for death.

Romans 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ¹⁷ 

Romans 8:11

8:11 Moreover if the Spirit of the one ¹⁸  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ²⁰ 

Romans 9:17

9:17 For the scripture says to Pharaoh: ²¹  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ²² 

Romans 10:8-9

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ²³  (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord ²⁴  and believe in your heart that God raised him from the dead, you will be saved.

Romans 13:9

13:9 For the commandments, ²⁵  “Do not commit adultery, do not murder, do not steal, do not covet,” ²⁶  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ²⁷ 

Romans 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Romans 16:7

16:7 Greet Andronicus and Junia, ²⁸  my compatriots ²⁹  and my fellow prisoners. They are well known ³⁰  to the apostles, ³¹  and they were in Christ before me.

[1:9]  ¹ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ² tn Grk “as.”

[1:13]  ³ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ⁵ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[3:4]  ⁵ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁶ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ⁷ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ⁸ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:26]  ⁷ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁹ tn Or “righteous.”

[3:26]  ¹⁰ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[7:5]  ⁹ tn That is, before we were in Christ.

[7:5]  ¹⁰ tn Or “sinful passions.”

[7:5]  ¹¹ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:18]  ¹¹ tn Grk “For to wish is present in/with me, but not to do it.”

[8:11]  ¹³ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹⁴ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ¹⁵ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[9:17]  ¹⁵ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ¹⁶ sn A quotation from Exod 9:16.

[10:8]  ¹⁷ sn A quotation from Deut 30:14.

[10:9]  ¹⁹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[13:9]  ²¹ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ²² sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ²³ sn A quotation from Lev 19:18.

[16:7]  ²³ tn Or “Junias.”

[16:7]  ²⁴ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ²⁵ tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ²⁶ tn Or “among the apostles.” See discussion in the note on “well known” for these options.