Romans 1:1

Salutation

1:1 From Paul, ¹  a slave ²  of Christ Jesus, ³  called to be an apostle, ⁴  set apart for the gospel of God. ⁵ 

Romans 3:24

3:24 But they are justified ⁶  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 6:8-9

6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know ⁷  that since Christ has been raised from the dead, he is never going to die ⁸  again; death no longer has mastery over him.

Romans 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Romans 10:7

10:7 or “Who will descend into the abyss?” ⁹  (that is, to bring Christ up from the dead).

Romans 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ¹⁰  of Christ. ¹¹ 

Romans 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Romans 15:7

Exhortation to Mutual Acceptance

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

Romans 15:17

15:17 So I boast ¹²  in Christ Jesus about the things that pertain to God.

Romans 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Romans 16:3

16:3 Greet Prisca and Aquila, ¹³  my fellow workers in Christ Jesus,

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.

[1:1]  ¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ² tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ⁴ tn Grk “a called apostle.”

[1:1]  ⁵ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) 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. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[3:24]  ⁶ 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.

[6:9]  ¹¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ¹² tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[10:7]  ¹⁶ sn A quotation from Deut 30:13.

[10:17]  ²¹ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ²² tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[15:17]  ²⁶ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[16:3]  ³¹ sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.