Romans 10:13

10:13 For everyone who calls on the name of the Lord will be saved. ¹ 

Romans 11:34

11:34 For who has known the mind of the Lord,

or who has been his counselor? ² 

Romans 1:4

1:4 who was appointed the Son-of-God-in-power ³  according to the Holy Spirit ⁴  by the resurrection ⁵  from the dead, Jesus Christ our Lord.

Romans 5:1

The Expectation of Justification

5:1 ⁶ Therefore, since we have been declared righteous by faith, we have ⁷  peace with God through our Lord Jesus Christ,

Romans 15:6

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Romans 1:7

1:7 To all those loved by God in Rome, ⁸  called to be saints: ⁹  Grace and peace to you ¹⁰  from God our Father and the Lord Jesus Christ!

Romans 5:11

5:11 Not ¹¹  only this, but we also rejoice ¹²  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Romans 7:25

7:25 Thanks be ¹³  to God through Jesus Christ our Lord! So then, ¹⁴  I myself serve the law of God with my mind, but ¹⁵  with my flesh I serve ¹⁶  the law of sin.

Romans 14:8

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ¹⁷  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

[10:13]  ¹ sn A quotation from Joel 2:32.

[11:34]  ² sn A quotation from Isa 40:13.

[1:4]  ³ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ⁴ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ⁵ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[5:1]  ⁴ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁵ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[1:7]  ⁵ map For location see JP4 A1.

[1:7]  ⁶ 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]  ⁷ tn Grk “Grace to you and peace.”

[5:11]  ⁶ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ⁷ tn Or “exult, boast.”

[7:25]  ⁷ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ⁸ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:25]  ⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ¹⁰ tn The words “I serve” have been repeated here for clarity.

[15:30]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.