Romans 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ¹  of the coming one) transgressed. ² 

Romans 5:16

5:16 And the gift is not like the one who sinned. ³  For judgment, resulting from the one transgression, ⁴  led to condemnation, but ⁵  the gracious gift from the many failures ⁶  led to justification.

Romans 6:6

6:6 We know that ⁷  our old man was crucified with him so that the body of sin would no longer dominate us, ⁸  so that we would no longer be enslaved to sin.

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁹  husband dies, she is released from the law of the marriage. ¹⁰ 

Romans 8:11

8:11 Moreover if the Spirit of the one ¹¹  who raised Jesus from the dead lives in you, the one who raised Christ ¹²  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹³ 

Romans 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ¹⁴  but the Spirit himself intercedes for us with inexpressible groanings.

Romans 13:3

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,

Romans 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹⁵  is able to make him stand.

Romans 16:25

16:25 ¹⁶ 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,

[5:14]  ¹ tn Or “pattern.”

[5:14]  ² tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[5:16]  ³ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁴ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁶ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[6:6]  ⁵ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ⁶ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

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

[7:2]  ⁸ tn Grk “husband.”

[8:11]  ⁹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹⁰ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ¹¹ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:26]  ¹¹ tn Or “for we do not know what we ought to pray for.”

[14:4]  ¹³ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[16:25]  ¹⁵ 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.