Romans 1:2

1:2 This gospel ¹  he promised beforehand through his prophets in the holy scriptures,

Romans 2:23

2:23 You who boast in the law dishonor God by transgressing the law!

Romans 3:24

3:24 But they are justified ²  freely by his grace through the redemption that is in Christ Jesus.

Romans 3:31

3:31 Do we then nullify ³  the law through faith? Absolutely not! Instead ⁴  we uphold the law.

Romans 8:37

8:37 No, in all these things we have complete victory ⁵  through him ⁶  who loved us!

Romans 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ⁷  of Christ. ⁸ 

Romans 11:28

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.

Romans 15:32

15:32 so that by God’s will I may come to you with joy and be refreshed in your company.

Romans 16:27

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

[1:2]  ¹ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[3:24]  ² 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.

[3:31]  ³ tn Grk “render inoperative.”

[3:31]  ⁴ tn Grk “but” (Greek ἀλλά, alla).

[8:37]  ⁴ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁵ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[10:17]  ⁵ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ⁶ 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.