Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹ 

Romans 7:4

7:4 So, my brothers and sisters, ²  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. ³ 

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ⁴  – 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 ⁵  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 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ⁶  it is wrong to cause anyone to stumble by what you eat.

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ⁷  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁸ 

Romans 15:30

15:30 Now I urge you, brothers and sisters, ⁹  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 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

[1:16]  ¹ sn Here the Greek refers to anyone who is not Jewish.

[7:4]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ³ tn Grk “that we might bear fruit to God.”

[8:17]  ³ 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.

[8:34]  ⁴ 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.

[14:20]  ⁵ sn Here clean refers to food being ceremonially clean.

[15:9]  ⁶ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁷ sn A quotation from Ps 18:49.

[15:30]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.