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 1:25

1:25 They ³  exchanged the truth of God for a lie ⁴  and worshiped and served the creation ⁵  rather than the Creator, who is blessed forever! Amen.

Romans 1:32

1:32 Although they fully know ⁶  God’s righteous decree that those who practice such things deserve to die, ⁷  they not only do them but also approve of those who practice them. ⁸ 

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁹  shown up as a liar, ¹⁰  just as it is written: “so that you will be justified ¹¹  in your words and will prevail when you are judged.” ¹² 

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹³  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 3:26

3:26 This was ¹⁴  also to demonstrate ¹⁵  his righteousness in the present time, so that he would be just ¹⁶  and the justifier of the one who lives because of Jesus’ faithfulness. ¹⁷ 

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ¹⁸  He is our father ¹⁹  in the presence of God whom he believed – the God who ²⁰  makes the dead alive and summons the things that do not yet exist as though they already do. ²¹ 

Romans 7:4

7:4 So, my brothers and sisters, ²²  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ²³ 

Romans 8:3

8:3 For God achieved what the law could not do because ²⁴  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Romans 8:9

8:9 You, however, are not in ²⁵  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 8:34

8:34 Who is the one who will condemn? Christ ²⁶  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Romans 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ²⁷  would stand, not by works but by ²⁸  his calling) ²⁹  –

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ³⁰  and believe in your heart that God raised him from the dead, you will be saved.

Romans 12:2-3

12:2 Do not be conformed ³¹  to this present world, ³²  but be transformed by the renewing of your mind, so that you may test and approve ³³  what is the will of God – what is good and well-pleasing and perfect.

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ³⁴  a measure of faith. ³⁵ 

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³⁶  so that you may abound in hope by the power of the Holy Spirit.

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ³⁷  the gospel of God ³⁸  like a priest, so that the Gentiles may become an acceptable offering, ³⁹  sanctified by the Holy Spirit.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ⁴⁰  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

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

[1:9]  ² tn Grk “as.”

[1:25]  ³ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ⁴ tn Grk “the lie.”

[1:25]  ⁵ tn Or “creature, created things.”

[1:32]  ⁵ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ⁶ tn Grk “are worthy of death.”

[1:32]  ⁷ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[3:4]  ⁷ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:19]  ⁹ tn Grk “in,” “in connection with.”

[3:26]  ¹¹ 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]  ¹² tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹³ tn Or “righteous.”

[3:26]  ¹⁴ 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.”

[4:17]  ¹³ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ¹⁴ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹⁵ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹⁶ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[7:4]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ¹⁶ tn Grk “that we might bear fruit to God.”

[8:3]  ¹⁷ tn Grk “in that.”

[8:9]  ¹⁹ tn Or “are not controlled by the flesh but by the Spirit.”

[8:34]  ²¹ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[9:11]  ²³ tn Grk “God’s purpose according to election.”

[9:11]  ²⁴ tn Or “not based on works but based on…”

[9:11]  ²⁵ tn Grk “by the one who calls.”

[10:9]  ²⁵ 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.

[12:2]  ²⁷ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ²⁸ tn Grk “to this age.”

[12:2]  ²⁹ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[12:3]  ²⁹ tn The words “of you” have been supplied for clarity.

[12:3]  ³⁰ tn Or “to each as God has distributed a measure of faith.”

[15:13]  ³¹ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:16]  ³³ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ³⁴ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ³⁵ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:30]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.