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 1:32

1:32 Although they fully know ³  God’s righteous decree that those who practice such things deserve to die, ⁴  they not only do them but also approve of those who practice them. ⁵ 

Romans 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ⁶  (Their ⁷  condemnation is deserved!)

Romans 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁸  so that he would become ⁹  the father of all those who believe but have never been circumcised, ¹⁰  that they too could have righteousness credited to them.

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ¹¹  He is our father ¹²  in the presence of God whom he believed – the God who ¹³  makes the dead alive and summons the things that do not yet exist as though they already do. ¹⁴ 

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹⁵ 

Romans 8:34

8:34 Who is the one who will condemn? Christ ¹⁶  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 10:18

10:18 But I ask, have they ¹⁷  not heard? ¹⁸  Yes, they have: ¹⁹  Their voice has gone out to all the earth, and their words to the ends of the world. ²⁰ 

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 12:3

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 ²¹  a measure of faith. ²² 

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ²³  the gospel of God ²⁴  like a priest, so that the Gentiles may become an acceptable offering, ²⁵  sanctified by the Holy Spirit.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ²⁶  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.”

[1:32]  ³ 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]  ⁴ tn Grk “are worthy of death.”

[1:32]  ⁵ 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.

[3:8]  ⁵ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ⁶ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[4:11]  ⁷ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁸ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁹ tn Grk “through uncircumcision.”

[4:17]  ⁹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ¹⁰ 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]  ¹¹ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹² 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]).

[6:4]  ¹¹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[8:34]  ¹³ 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.

[10:18]  ¹⁵ tn That is, Israel (see the following verse).

[10:18]  ¹⁶ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ¹⁷ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ¹⁸ sn A quotation from Ps 19:4.

[12:3]  ¹⁷ tn The words “of you” have been supplied for clarity.

[12:3]  ¹⁸ tn Or “to each as God has distributed a measure of faith.”

[15:16]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.