Romans 12:15

12:15 Rejoice with those who rejoice, weep with those who weep.

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹  – if indeed we suffer with him so we may also be glorified with him.

Romans 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ²  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Romans 12:13

12:13 Contribute to the needs of the saints, pursue hospitality.

Romans 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ³  to strengthen you,

Romans 11:17

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ⁴  the richness of the olive root,

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁵  in the hope of God’s glory.

Romans 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ⁶ 

Romans 11:31

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ⁷  receive mercy.

Romans 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁸  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁹  who is the father of us all

Romans 6:8

6:8 Now if we died with Christ, we believe that we will also live with him.

Romans 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Romans 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ¹⁰  would be the firstborn among many brothers and sisters. ¹¹ 

Romans 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ¹²  bring?

Romans 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

[8:17]  ¹ 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.

[15:27]  ¹ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[1:11]  ¹ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[11:17]  ¹ tn Grk “became a participant of.”

[5:2]  ¹ tn Or “exult, boast.”

[6:5]  ¹ tn Grk “we will certainly also of his resurrection.”

[11:31]  ¹ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[4:16]  ¹ tn Grk “that it might be according to grace.”

[4:16]  ² tn Grk “those who are of the faith of Abraham.”

[8:29]  ¹ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:12]  ¹ tn Or “full inclusion”; Grk “their fullness.”