Romans 16:6

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

Romans 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Romans 9:4

9:4 who are Israelites. To them belong ¹  the adoption as sons, ²  the glory, the covenants, the giving of the law, the temple worship, ³  and the promises.

Romans 11:4

11:4 But what was the divine response ⁴  to him? “I have kept for myself seven thousand people ⁵  who have not bent the knee to Baal.” ⁶ 

Romans 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Romans 16:12

16:12 Greet Tryphena ⁷  and Tryphosa, laborers in the Lord. Greet my dear friend ⁸  Persis, who has worked hard in the Lord.

Romans 1:25

1:25 They ⁹  exchanged the truth of God for a lie ¹⁰  and worshiped and served the creation ¹¹  rather than the Creator, who is blessed forever! Amen.

Romans 1:32

1:32 Although they fully know ¹²  God’s righteous decree that those who practice such things deserve to die, ¹³  they not only do them but also approve of those who practice them. ¹⁴ 

Romans 2:15

2:15 They ¹⁵  show that the work of the law is written ¹⁶  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ¹⁷  them, ¹⁸ 

Romans 16:7

16:7 Greet Andronicus and Junia, ¹⁹  my compatriots ²⁰  and my fellow prisoners. They are well known ²¹  to the apostles, ²²  and they were in Christ before me.

[9:4]  ¹ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ² tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ³ tn Or “cultic service.”

[11:4]  ¹ tn Grk “the revelation,” “the oracle.”

[11:4]  ² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ³ sn A quotation from 1 Kgs 19:18.

[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.”

[1:25]  ¹ 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]  ² tn Grk “the lie.”

[1:25]  ³ tn Or “creature, created things.”

[1:32]  ¹ 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]  ² tn Grk “are worthy of death.”

[1:32]  ³ 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.

[2:15]  ¹ 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.

[2:15]  ² tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ³ tn Or “excuse.”

[2:15]  ⁴ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[16:7]  ¹ tn Or “Junias.”

[16:7]  ² tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ³ tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ⁴ tn Or “among the apostles.” See discussion in the note on “well known” for these options.