Romans 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Romans 6:9

6:9 We know ¹  that since Christ has been raised from the dead, he is never going to die ²  again; death no longer has mastery over him.

Romans 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Romans 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Romans 15:7

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory.

Romans 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ³  the Spirit is your life ⁴  because of righteousness.

Romans 15:20

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

Romans 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Romans 9:5

9:5 To them belong the patriarchs, ⁵  and from them, ⁶  by human descent, ⁷  came the Christ, ⁸  who is God over all, blessed forever! ⁹  Amen.

Romans 14:15

14:15 For if your brother or sister ¹⁰  is distressed because of what you eat, ¹¹  you are no longer walking in love. ¹²  Do not destroy by your food someone for whom Christ died.

Romans 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ¹³ 

Romans 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ¹⁴  of the Gentiles, by word and deed,

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. ¹⁵ 

Romans 8:34

8:34 Who is the one who will condemn? Christ ¹⁶  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.

[6:9]  ¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ² tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[8:10]  ¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ² tn Or “life-giving.” Grk “the Spirit is life.”

[9:5]  ¹ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ² tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ³ tn Grk “according to the flesh.”

[9:5]  ⁴ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ⁵ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[14:15]  ¹ tn Grk “brother.”

[14:15]  ² tn Grk “on account of food.”

[14:15]  ³ tn Grk “according to love.”

[15:3]  ¹ sn A quotation from Ps 69:9.

[15:18]  ¹ tn Grk “unto obedience.”

[6:4]  ¹ 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).

[8:34]  ¹ 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.