Romans 1:7

1:7 To all those loved by God in Rome, ¹  called to be saints: ²  Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

Romans 1:20

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ⁴  are without excuse.

Romans 6:22

6:22 But now, freed ⁵  from sin and enslaved to God, you have your benefit ⁶  leading to sanctification, and the end is eternal life.

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁷  husband dies, she is released from the law of the marriage. ⁸ 

Romans 7:6

7:6 But now we have been released from the law, because we have died ⁹  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ¹⁰ 

Romans 8:2

8:2 For the law of the life-giving Spirit ¹¹  in Christ Jesus has set you ¹²  free from the law of sin and death.

Romans 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

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? ¹³ 

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 9:3

9:3 For I could wish ¹⁴  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁵  my fellow countrymen, ¹⁶ 

Romans 11:26

11:26 And so ¹⁷  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Romans 15:19

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 15:23-24

15:23 But now there is nothing more to keep me ¹⁸  in these regions, and I have for many years desired ¹⁹  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 ²⁰  on my journey there, after I have enjoyed your company for a while.

Romans 15:31

15:31 Pray ²¹  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

[1:7]  ¹ map For location see JP4 A1.

[1:7]  ² tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ³ tn Grk “Grace to you and peace.”

[1:20]  ⁴ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[6:22]  ⁷ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ⁸ tn Grk “fruit.”

[7:2]  ¹⁰ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ¹¹ tn Grk “husband.”

[7:6]  ¹³ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ¹⁴ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[8:2]  ¹⁶ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁷ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:35]  ¹⁹ 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).

[9:3]  ²² tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ²³ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ²⁴ tn Grk “my kinsmen according to the flesh.”

[11:26]  ²⁵ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[15:23]  ²⁸ tn Grk “now no longer having a place…I have.”

[15:23]  ²⁹ tn Grk “but having a desire…for many years.”

[15:24]  ³¹ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:31]  ³⁴ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.