Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 4:16-17

4:16 For this reason it is by faith so that it may be by grace, ²  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ³  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ⁴  He is our father ⁵  in the presence of God whom he believed – the God who ⁶  makes the dead alive and summons the things that do not yet exist as though they already do. ⁷ 

Romans 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁸  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Romans 8:34

8:34 Who is the one who will condemn? Christ ⁹  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Romans 10:8

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

Romans 10:18

10:18 But I ask, have they ¹¹  not heard? ¹²  Yes, they have: ¹³  Their voice has gone out to all the earth, and their words to the ends of the world. ¹⁴ 

Romans 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹⁵  so that you may not be conceited: A partial hardening has happened to Israel ¹⁶  until the full number ¹⁷  of the Gentiles has come in.

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁸  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁹  – which is your reasonable service.

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ²⁰  the gospel of God ²¹  like a priest, so that the Gentiles may become an acceptable offering, ²²  sanctified by the Holy Spirit.

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.

Romans 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ²³  of the naive.

[3:19]  ¹ tn Grk “in,” “in connection with.”

[4:16]  ² tn Grk “that it might be according to grace.”

[4:16]  ³ tn Grk “those who are of the faith of Abraham.”

[4:17]  ³ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ⁴ 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]  ⁵ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁶ 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]).

[6:19]  ⁴ tn Or “because of your natural limitations” (NRSV).

[8:34]  ⁵ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[10:8]  ⁶ sn A quotation from Deut 30:14.

[10:18]  ⁷ tn That is, Israel (see the following verse).

[10:18]  ⁸ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ⁹ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ¹⁰ sn A quotation from Ps 19:4.

[11:25]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ⁹ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹⁰ tn Grk “fullness.”

[12:1]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁰ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[15:16]  ¹⁰ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ¹¹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹² tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[16:18]  ¹¹ tn Grk “hearts.”