Romans 5:7

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ¹ 

Romans 5:6

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

Romans 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

Romans 1:5

1:5 Through him ²  we have received grace and our apostleship ³  to bring about the obedience ⁴  of faith ⁵  among all the Gentiles on behalf of his name.

Romans 10:1

10:1 Brothers and sisters, ⁶  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁷  is for their salvation.

Romans 15:8

15:8 For I tell you that Christ has become a servant of the circumcised ⁸  on behalf of God’s truth to confirm the promises made to the fathers, ⁹ 

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 8:27

8:27 And he ¹⁰  who searches our hearts knows the mind of the Spirit, because the Spirit ¹¹  intercedes on behalf of the saints according to God’s will.

Romans 8:32

8:32 Indeed, he who ¹²  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Romans 9:3

9:3 For I could wish ¹³  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁴  my fellow countrymen, ¹⁵ 

Romans 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ¹⁶  of Israel are as the sand of the sea, only the remnant will be saved,

Romans 14:15

14:15 For if your brother or sister ¹⁷  is distressed because of what you eat, ¹⁸  you are no longer walking in love. ¹⁹  Do not destroy by your food someone for whom Christ died.

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ²⁰  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²¹ 

Romans 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Romans 8:34

8:34 Who is the one who will condemn? Christ ²²  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 15:30

15:30 Now I urge you, brothers and sisters, ²³  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

[5:7]  ¹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[1:5]  ² tn Grk “through whom.”

[1:5]  ³ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ⁴ tn Grk “and apostleship for obedience.”

[1:5]  ⁵ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[10:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁴ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[15:8]  ⁴ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁵ tn Or “to the patriarchs.”

[8:27]  ⁵ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ⁶ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:32]  ⁶ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:3]  ⁷ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ⁸ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

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

[9:27]  ⁸ tn Grk “sons.”

[14:15]  ⁹ tn Grk “brother.”

[14:15]  ¹⁰ tn Grk “on account of food.”

[14:15]  ¹¹ tn Grk “according to love.”

[15:9]  ¹⁰ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹¹ sn A quotation from Ps 18:49.

[8:34]  ¹¹ 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.

[15:30]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.