Romans 1:10

1:10 and I always ask ¹  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ² 

Romans 2:19

2:19 and if you are convinced ³  that you yourself are a guide to the blind, a light to those who are in darkness,

Romans 3:7

3:7 For if by my lie the truth of God enhances ⁴  his glory, why am I still actually being judged as a sinner?

Romans 4:2

4:2 For if Abraham was declared righteous ⁵  by the works of the law, he has something to boast about – but not before God.

Romans 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ⁶ 

Romans 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Romans 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ⁷  the Spirit is your life ⁸  because of righteousness.

Romans 9:22-23

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁹  of wrath ¹⁰  prepared for destruction? ¹¹  9:23 And what if he is willing to make known the wealth of his glory on the objects ¹²  of mercy that he has prepared beforehand for glory –

Romans 9:29

9:29 Just ¹³  as Isaiah predicted,

“If the Lord of armies ¹⁴  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ¹⁵ 

Romans 9:32

9:32 Why not? Because they pursued ¹⁶  it not by faith but (as if it were possible) by works. ¹⁷  They stumbled over the stumbling stone, ¹⁸ 

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹⁹  and believe in your heart that God raised him from the dead, you will be saved.

Romans 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ²⁰  bring?

Romans 11:18

11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.

Romans 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Romans 12:6

12:6 And we have different gifts ²¹  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Romans 14:23

14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ²² 

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¹ tn Grk “remember you, always asking.”

² tn Grk “succeed in coming to you in the will of God.”

³ tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.

⁴ tn Grk “abounded unto.”

⁵ tn Or “was justified.”

⁶ tn Grk “we will certainly also of his resurrection.”

⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁸ tn Or “life-giving.” Grk “the Spirit is life.”

⁹ tn Grk “vessels.” This is the same Greek word used in v. 21.

¹⁰ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

¹¹ 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.

¹² tn Grk “vessels.” This is the same Greek word used in v. 21.

¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

¹⁵ sn A quotation from Isa 1:9.

¹⁶ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

¹⁷ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

tn Grk “but as by works.”

¹⁸ tn Grk “the stone of stumbling.”

¹⁹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

²⁰ tn Or “full inclusion”; Grk “their fullness.”

²¹ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

²² tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.