Romans 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ¹ 

Romans 7:16

7:16 But if I do what I don’t want, I agree that the law is good. ² 

Romans 7:22

7:22 For I delight in the law of God in my inner being.

Romans 8:16

8:16 The Spirit himself bears witness to ³  our spirit that we are God’s children.

Romans 9:12

9:12 ⁴  it was said to her, “The older will serve the younger,” ⁵ 

Romans 9:14

9:14 What shall we say then? Is there injustice with God? Absolutely not!

Romans 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Romans 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Romans 11:5

11:5 So in the same way at the present time there is a remnant chosen by grace.

Romans 11:30-31

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ⁶  receive mercy.

Romans 12:9

Conduct in Love

12:9 Love must be ⁷  without hypocrisy. Abhor what is evil, cling to what is good.

Romans 12:21

12:21 Do not be overcome by evil, but overcome evil with good.

Romans 13:10

13:10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Romans 14:12

14:12 Therefore, each of us will give an account of himself to God. ⁸ 

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

[4:4]  ¹ tn Grk “not according to grace but according to obligation.”

[7:16]  ² tn Grk “I agree with the law that it is good.”

[8:16]  ³ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[9:12]  ⁴ sn Many translations place this verse division before the phrase “not by works but by his calling” (NA²⁷/UBS⁴, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.

[9:12]  ⁵ sn A quotation from Gen 25:23.

[11:31]  ⁵ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[12:9]  ⁶ tn The verb “must be” is understood in the Greek text.

[14:12]  ⁷ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.