Romans 2:5

2:5 But because of your stubbornness ¹  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ² 

Romans 2:16

2:16 on the day when God will judge ³  the secrets of human hearts, ⁴  according to my gospel ⁵  through Christ Jesus.

Romans 3:5

3:5 But if our unrighteousness demonstrates ⁶  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ⁷  (I am speaking in human terms.) ⁸ 

Romans 4:18

4:18 Against hope Abraham ⁹  believed ¹⁰  in hope with the result that he became the father of many nations ¹¹  according to the pronouncement, ¹²  “so will your descendants be.” ¹³ 

Romans 8:27-28

8:27 And he ¹⁴  who searches our hearts knows the mind of the Spirit, because the Spirit ¹⁵  intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together ¹⁶  for good for those who love God, who are called according to his purpose,

Romans 9:3

9:3 For I could wish ¹⁷  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁸  my fellow countrymen, ¹⁹ 

Romans 9:5

9:5 To them belong the patriarchs, ²⁰  and from them, ²¹  by human descent, ²²  came the Christ, ²³  who is God over all, blessed forever! ²⁴  Amen.

Romans 14:15

14:15 For if your brother or sister ²⁵  is distressed because of what you eat, ²⁶  you are no longer walking in love. ²⁷  Do not destroy by your food someone for whom Christ died.

Romans 14:22

14:22 The faith ²⁸  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Romans 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ²⁹  in accordance with Christ Jesus,

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

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

[2:16]  ³ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁴ tn Grk “of people.”

[2:16]  ⁵ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[3:5]  ⁵ tn Or “shows clearly.”

[3:5]  ⁶ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ⁷ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[4:18]  ⁷ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁸ 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]  ⁹ sn A quotation from Gen 17:5.

[4:18]  ¹⁰ tn Grk “according to that which had been spoken.”

[4:18]  ¹¹ sn A quotation from Gen 15:5.

[8:27]  ⁹ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ¹⁰ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:28]  ¹¹ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[9:3]  ¹³ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ¹⁴ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ¹⁵ tn Grk “my kinsmen according to the flesh.”

[9:5]  ¹⁵ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁶ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁷ tn Grk “according to the flesh.”

[9:5]  ¹⁸ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹⁹ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[14:15]  ¹⁷ tn Grk “brother.”

[14:15]  ¹⁸ tn Grk “on account of food.”

[14:15]  ¹⁹ tn Grk “according to love.”

[14:22]  ¹⁹ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[15:5]  ²¹ tn Grk “grant you to think the same among one another.”