Romans 1:7-8

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!

Paul’s Desire to Visit Rome

1:8 First of all, ⁴  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 2:16

2:16 on the day when God will judge ⁵  the secrets of human hearts, ⁶  according to my gospel ⁷  through Christ Jesus.

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 5:11

5:11 Not ⁸  only this, but we also rejoice ⁹  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 6:23

6:23 For the payoff ¹⁰  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

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 8:39

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 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Romans 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ¹³  in accordance with Christ Jesus,

Romans 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Romans 16:25

16:25 ¹⁴ 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,

[1:7]  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.”

[1:8]  ⁴ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[2:16]  ⁷ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁸ tn Grk “of people.”

[2:16]  ⁹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[5:11]  ¹⁰ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹¹ tn Or “exult, boast.”

[6:23]  ¹³ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[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.

[15:5]  ¹⁹ tn Grk “grant you to think the same among one another.”

[16:25]  ²² 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.