Romans 1:10

1:10 and I always ask ¹  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ² 

Romans 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ³  who suppress the truth by their ⁴  unrighteousness, ⁵ 

Romans 4:24

4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.

Romans 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Romans 6:6

6:6 We know that ⁶  our old man was crucified with him so that the body of sin would no longer dominate us, ⁷  so that we would no longer be enslaved to sin.

Romans 7:6

7:6 But now we have been released from the law, because we have died ⁸  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ⁹ 

Romans 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ¹⁰ 

Romans 8:39

8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Romans 13:11

Motivation to Godly Conduct

13:11 And do this ¹¹  because we know ¹²  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

Romans 15:15

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God

Romans 15:23-24

15:23 But now there is nothing more to keep me ¹³  in these regions, and I have for many years desired ¹⁴  to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ¹⁵  on my journey there, after I have enjoyed your company for a while.

Romans 16:25

16:25 ¹⁶ 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,

[1:10]  ¹ tn Grk “remember you, always asking.”

[1:10]  ² tn Grk “succeed in coming to you in the will of God.”

[1:18]  ³ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ⁴ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ⁵ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[6:6]  ⁵ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ⁶ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[7:6]  ⁷ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ⁸ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[8:35]  ⁹ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[13:11]  ¹¹ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ¹² tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[15:23]  ¹³ tn Grk “now no longer having a place…I have.”

[15:23]  ¹⁴ tn Grk “but having a desire…for many years.”

[15:24]  ¹⁵ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[16:25]  ¹⁷ 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.