Romans 16:6

16:6 Greet Mary, who has worked very hard for you.

Romans 5:19

5:19 For just as through the disobedience of the one man ¹  many ²  were made sinners, so also through the obedience of one man ³  many ⁴  will be made righteous.

Romans 3:2

3:2 Actually, there are many advantages. ⁵  First of all, ⁶  the Jews ⁷  were entrusted with the oracles of God. ⁸ 

Romans 15:22

Paul’s Intention of Visiting the Romans

15:22 This is the reason I was often hindered from coming to you.

Romans 5:9

5:9 Much more then, because we have now been declared righteous ⁹  by his blood, ¹⁰  we will be saved through him from God’s wrath. ¹¹ 

Romans 12:4-5

12:4 For just as in one body we have many members, and not all the members serve the same function, 12:5 so we who are many are one body in Christ, and individually we are members who belong to one another.

Romans 5:15

5:15 But the gracious gift is not like the transgression. ¹²  For if the many died through the transgression of the one man, ¹³  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Romans 4:18

4:18 Against hope Abraham ¹⁴  believed ¹⁵  in hope with the result that he became the father of many nations ¹⁶  according to the pronouncement, ¹⁷  “so will your descendants be.” ¹⁸ 

Romans 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Romans 5:16

5:16 And the gift is not like the one who sinned. ¹⁹  For judgment, resulting from the one transgression, ²⁰  led to condemnation, but ²¹  the gracious gift from the many failures ²²  led to justification.

Romans 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ²³  would be the firstborn among many brothers and sisters. ²⁴ 

Romans 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ²⁵  of wrath ²⁶  prepared for destruction? ²⁷ 

Romans 16:12

16:12 Greet Tryphena ²⁸  and Tryphosa, laborers in the Lord. Greet my dear friend ²⁹  Persis, who has worked hard in the Lord.

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ³⁰  He is our father ³¹  in the presence of God whom he believed – the God who ³²  makes the dead alive and summons the things that do not yet exist as though they already do. ³³ 

Romans 5:17

5:17 For if, by the transgression of the one man, ³⁴  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

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.

[5:19]  ¹ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ² tn Grk “the many.”

[5:19]  ³ sn One man refers here to Jesus Christ.

[5:19]  ⁴ tn Grk “the many.”

[3:2]  ¹ tn Grk “much in every way.”

[3:2]  ² tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ³ tn Grk “they were.”

[3:2]  ⁴ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[5:9]  ¹ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ² tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ³ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:15]  ¹ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ² sn Here the one man refers to Adam (cf. 5:14).

[4:18]  ¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ² 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]  ³ sn A quotation from Gen 17:5.

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

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

[5:16]  ¹ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ² tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁴ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[8:29]  ¹ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[9:22]  ¹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ² tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ³ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[16:12]  ¹ sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ² tn Grk “Greet the beloved.”

[4:17]  ¹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ² 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]  ³ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁴ 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]).

[5:17]  ¹ sn Here the one man refers to Adam (cf. 5:14).