Romans 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹  (that is, the word of faith that we preach),

Romans 11:3

11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ² 

Romans 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ³  And you who eat everything – why do you despise your brother or sister? ⁴  For we will all stand before the judgment seat ⁵  of God.

Romans 14:15

14:15 For if your brother or sister ⁶  is distressed because of what you eat, ⁷  you are no longer walking in love. ⁸  Do not destroy by your food someone for whom Christ died.

Romans 11:21

11:21 For if God did not spare the natural branches, perhaps he will not spare you.

Romans 10:9

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

Romans 8:36

8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ¹⁰ 

Romans 14:21

14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ¹¹ 

Romans 2:5

2:5 But because of your stubbornness ¹²  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ¹³ 

Romans 2:25

2:25 For circumcision ¹⁴  has its value if you practice the law, but ¹⁵  if you break the law, ¹⁶  your circumcision has become uncircumcision.

Romans 4:18

4:18 Against hope Abraham ¹⁷  believed ¹⁸  in hope with the result that he became the father of many nations ¹⁹  according to the pronouncement, ²⁰  “so will your descendants be.” ²¹ 

Romans 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ²²  ‘Who will ascend into heaven?’” ²³  (that is, to bring Christ down)

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ²⁴  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²⁵ 

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²⁶  shown up as a liar, ²⁷  just as it is written: “so that you will be justified ²⁸  in your words and will prevail when you are judged.” ²⁹ 

Romans 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ³⁰ 

Romans 13:9

13:9 For the commandments, ³¹  “Do not commit adultery, do not murder, do not steal, do not covet,” ³²  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ³³ 

[10:8]  ¹ sn A quotation from Deut 30:14.

[11:3]  ² sn A quotation from 1 Kgs 19:10, 14.

[14:10]  ³ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁴ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁵ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:15]  ⁴ tn Grk “brother.”

[14:15]  ⁵ tn Grk “on account of food.”

[14:15]  ⁶ tn Grk “according to love.”

[10:9]  ⁵ 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.

[8:36]  ⁶ sn A quotation from Ps 44:22.

[14:21]  ⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

[2:5]  ⁸ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁹ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:25]  ⁹ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ¹⁰ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ¹¹ tn Grk “if you should be a transgressor of the law.”

[4:18]  ¹⁰ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹¹ tn Grk “who against hope believed,” referring to Abraham. 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.

[4:18]  ¹² sn A quotation from Gen 17:5.

[4:18]  ¹³ tn Grk “according to that which had been spoken.”

[4:18]  ¹⁴ sn A quotation from Gen 15:5.

[10:6]  ¹¹ sn A quotation from Deut 9:4.

[10:6]  ¹² sn A quotation from Deut 30:12.

[15:9]  ¹² tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹³ sn A quotation from Ps 18:49.

[3:4]  ¹³ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[12:20]  ¹⁴ sn A quotation from Prov 25:21-22.

[13:9]  ¹⁵ 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]  ¹⁶ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ¹⁷ sn A quotation from Lev 19:18.