Romans 3:21

3:21 But now ¹  apart from the law the righteousness of God (which is attested by the law and the prophets) ²  has been disclosed –

Romans 4:2

4:2 For if Abraham was declared righteous ³  by the works of the law, he has something to boast about – but not before God.

Romans 5:5

5:5 And hope does not disappoint, because the love of God ⁴  has been poured out ⁵  in our hearts through the Holy Spirit who was given to us.

Romans 8:2

8:2 For the law of the life-giving Spirit ⁶  in Christ Jesus has set you ⁷  free from the law of sin and death.

Romans 9:21-23

9:21 Has the potter no right to make from the same lump of clay ⁸  one vessel for special use and another for ordinary use? ⁹  9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ¹⁰  of wrath ¹¹  prepared for destruction? ¹²  9:23 And what if he is willing to make known the wealth of his glory on the objects ¹³  of mercy that he has prepared beforehand for glory –

Romans 11:2

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 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 15:8

15:8 For I tell you that Christ has become a servant of the circumcised ¹⁴  on behalf of God’s truth to confirm the promises made to the fathers, ¹⁵ 

Romans 15:20

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

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¹ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

² tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

³ tn Or “was justified.”

⁴ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

⁵ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

⁶ tn Grk “for the law of the Spirit of life.”

⁷ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

⁸ tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

⁹ tn Grk “one vessel for honor and another for dishonor.”

¹⁰ tn Grk “vessels.” This is the same Greek word used in v. 21.

¹¹ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

¹² 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.

¹³ tn Grk “vessels.” This is the same Greek word used in v. 21.

¹⁴ tn Grk “of the circumcision”; that is, the Jews.

¹⁵ tn Or “to the patriarchs.”