Romans 1:6

1:6 You also are among them, ¹  called to belong to Jesus Christ. ² 

Romans 3:24

3:24 But they are justified ³  freely by his grace through the redemption that is in Christ Jesus.

Romans 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Romans 6:8

6:8 Now if we died with Christ, we believe that we will also live with him.

Romans 6:11

6:11 So you too consider yourselves ⁴  dead to sin, but ⁵  alive to God in Christ Jesus.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁶ 

Romans 10:7

10:7 or “Who will descend into the abyss?” ⁷  (that is, to bring Christ up from the dead).

Romans 15:7

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory.

Romans 16:9-10

16:9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. 16:10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus.

Romans 16:16

16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

Romans 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

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¹ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

² tn Grk “called of Jesus Christ.”

³ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁶ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

⁷ sn A quotation from Deut 30:13.