Romans 5:17

5:17 For if, by the transgression of the one man, ¹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ² 

Romans 7:4

7:4 So, my brothers and sisters, ³  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ⁴ 

Romans 7:25

7:25 Thanks be ⁵  to God through Jesus Christ our Lord! So then, ⁶  I myself serve the law of God with my mind, but ⁷  with my flesh I serve ⁸  the law of sin.

Romans 8:9

8:9 You, however, are not in ⁹  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 8:11

8:11 Moreover if the Spirit of the one ¹⁰  who raised Jesus from the dead lives in you, the one who raised Christ ¹¹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹² 

Romans 8:34

8:34 Who is the one who will condemn? Christ ¹³  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁴  the gospel of God ¹⁵  like a priest, so that the Gentiles may become an acceptable offering, ¹⁶  sanctified by the Holy Spirit.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ¹⁷  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Romans 16:7

16:7 Greet Andronicus and Junia, ¹⁸  my compatriots ¹⁹  and my fellow prisoners. They are well known ²⁰  to the apostles, ²¹  and they were in Christ before me.

Romans 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ²²  of the naive.

[5:17]  ¹ sn Here the one man refers to Adam (cf. 5:14).

[6:4]  ² tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[7:4]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ⁴ tn Grk “that we might bear fruit to God.”

[7:25]  ⁴ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ⁵ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:25]  ⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ⁷ tn The words “I serve” have been repeated here for clarity.

[8:9]  ⁵ tn Or “are not controlled by the flesh but by the Spirit.”

[8:11]  ⁶ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁷ 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]  ⁸ 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.

[8:34]  ⁷ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[15:16]  ⁸ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ⁹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹⁰ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:30]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:7]  ¹⁰ tn Or “Junias.”

[16:7]  ¹¹ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ¹² tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ¹³ tn Or “among the apostles.” See discussion in the note on “well known” for these options.

[16:18]  ¹¹ tn Grk “hearts.”