Romans 5:17

5:17 For if, by the transgression of the one man, ¹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ² 

Romans 7:4

7:4 So, my brothers and sisters, ³  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ⁴ 

Romans 7:25

7:25 Thanks be ⁵  to God through Jesus Christ our Lord! So then, ⁶  I myself serve the law of God with my mind, but ⁷  with my flesh I serve ⁸  the law of sin.

Romans 8:9

8:9 You, however, are not in ⁹  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 8:11

8:11 Moreover if the Spirit of the one ¹⁰  who raised Jesus from the dead lives in you, the one who raised Christ ¹¹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹² 

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹³  – if indeed we suffer with him so we may also be glorified with him.

Romans 8:34

8:34 Who is the one who will condemn? Christ ¹⁴  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Romans 14:15

14:15 For if your brother or sister ¹⁵  is distressed because of what you eat, ¹⁶  you are no longer walking in love. ¹⁷  Do not destroy by your food someone for whom Christ died.

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁸  the gospel of God ¹⁹  like a priest, so that the Gentiles may become an acceptable offering, ²⁰  sanctified by the Holy Spirit.

Romans 15:18-19

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ²¹  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ²²  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Romans 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ²³  of the naive.

Romans 16:25

16:25 ²⁴ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

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¹ sn Here the one man refers to Adam (cf. 5:14).

² tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

⁴ tn Grk “that we might bear fruit to God.”

⁵ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

⁶ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁸ tn The words “I serve” have been repeated here for clarity.

⁹ tn Or “are not controlled by the flesh but by the Spirit.”

¹⁰ sn The one who raised Jesus from the dead refers to God (also in the following clause).

¹¹ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

¹² tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

¹³ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

¹⁴ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

tn Grk “who also.”

¹⁵ tn Grk “brother.”

¹⁶ tn Grk “on account of food.”

¹⁷ tn Grk “according to love.”

¹⁸ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

¹⁹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

²⁰ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

²¹ tn Grk “unto obedience.”

²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

²³ tn Grk “hearts.”

²⁴ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.