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 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ⁵  (Their ⁶  condemnation is deserved!)

Romans 4:9

4:9 Is this blessedness ⁷  then for ⁸  the circumcision ⁹  or also for ¹⁰  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹¹ 

Romans 6:9

6:9 We know ¹²  that since Christ has been raised from the dead, he is never going to die ¹³  again; death no longer has mastery over him.

Romans 7:5

7:5 For when we were in the flesh, ¹⁴  the sinful desires, ¹⁵  aroused by the law, were active in the members of our body ¹⁶  to bear fruit for death.

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ¹⁷  but you received the Spirit of adoption, ¹⁸  by whom ¹⁹  we cry, “Abba, Father.”

Romans 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Romans 8:28

8:28 And we know that all things work together ²⁰  for good for those who love God, who are called according to his purpose,

Romans 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Romans 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ²¹  (that is, the word of faith that we preach),

Romans 12:6

12:6 And we have different gifts ²²  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Romans 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Romans 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ²³ 

Romans 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

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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 “(as we are slandered and some affirm that we say…).”

⁶ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

⁷ tn Or “happiness.”

⁸ tn Grk “upon.”

⁹ sn See the note on “circumcision” in 2:25.

¹⁰ tn Grk “upon.”

¹¹ sn A quotation from Gen 15:6.

¹² tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹³ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

¹⁴ tn That is, before we were in Christ.

¹⁵ tn Or “sinful passions.”

¹⁶ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

¹⁷ tn Grk “slavery again to fear.”

¹⁸ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

¹⁹ tn Or “in that.”

²⁰ 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).

²¹ sn A quotation from Deut 30:14.

²² tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

²³ tn Grk “brother.”