Romans 1:5

1:5 Through him ¹  we have received grace and our apostleship ²  to bring about the obedience ³  of faith ⁴  among all the Gentiles on behalf of his name.

Romans 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ⁵  of his Son, is my witness that ⁶  I continually remember you

Romans 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ⁷  that God’s kindness leads you to repentance?

Romans 3:7

3:7 For if by my lie the truth of God enhances ⁸  his glory, why am I still actually being judged as a sinner?

Romans 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁹  his faith is credited as righteousness.

Romans 4:19

4:19 Without being weak in faith, he considered ¹⁰  his own body as dead ¹¹  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Romans 5:9

5:9 Much more then, because we have now been declared righteous ¹²  by his blood, ¹³  we will be saved through him from God’s wrath. ¹⁴ 

Romans 8:28

8:28 And we know that all things work together ¹⁵  for good for those who love God, who are called according to his purpose,

Romans 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹⁶  of mercy that he has prepared beforehand for glory –

Romans 11:1-2

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. 11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 12:6

12:6 And we have different gifts ¹⁷  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Romans 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ¹⁸  Each must be fully convinced in his own mind.

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¹ tn Grk “through whom.”

² tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

³ tn Grk “and apostleship for obedience.”

⁴ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

⁵ tn Grk “whom I serve in my spirit in the gospel.”

⁶ tn Grk “as.”

⁷ tn Grk “being unaware.”

⁸ tn Grk “abounded unto.”

⁹ tn Or “who justifies the ungodly.”

¹⁰ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

¹¹ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

¹² tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

¹³ tn Or, according to BDF §219.3, “at the price of his blood.”

¹⁴ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

¹⁵ 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).

¹⁶ tn Grk “vessels.” This is the same Greek word used in v. 21.

¹⁷ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

¹⁸ tn Grk “For one judges day from day, and one judges all days.”