Romans 1:26

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, 1 

Romans 1:28

1:28 And just as they did not see fit to acknowledge God, 2  God gave them over to a depraved mind, to do what should not be done. 3 

Romans 6:9

6:9 We know 4  that since Christ has been raised from the dead, he is never going to die 5  again; death no longer has mastery over him.

Romans 9:5

9:5 To them belong the patriarchs, 6  and from them, 7  by human descent, 8  came the Christ, 9  who is God over all, blessed forever! 10  Amen.

Romans 9:32

9:32 Why not? Because they pursued 11  it not by faith but (as if it were possible) by works. 12  They stumbled over the stumbling stone, 13 

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 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 14 

1 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

2 tn Grk “and just as they did not approve to have God in knowledge.”

3 tn Grk “the things that are improper.”

4 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

5 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

6 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.

7 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

8 tn Grk “according to the flesh.”

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

10 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.

11 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.

12 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.”

13 tn Grk “the stone of stumbling.”

14 sn A quotation from Isa 11:10.