Romans 7:10

7:10 and I died. So ¹  I found that the very commandment that was intended to bring life brought death! ² 

Romans 7:16

7:16 But if I do what I don’t want, I agree that the law is good. ³ 

Romans 7:24

7:24 Wretched man that I am! Who will rescue me from this body of death?

Romans 8:14

8:14 For all who are led by the Spirit of God are ⁴  the sons of God.

Romans 8:31

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

Romans 8:37

8:37 No, in all these things we have complete victory ⁵  through him ⁶  who loved us!

Romans 10:7

10:7 or “Who will descend into the abyss?” ⁷  (that is, to bring Christ up from the dead).

Romans 11:27

11:27 And this is my covenant with them, ⁸ 

when I take away their sins.” ⁹ 

Romans 11:30-31

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ¹⁰  receive mercy.

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.

[7:10]  ¹ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ² tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:16]  ³ tn Grk “I agree with the law that it is good.”

[8:14]  ⁵ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:37]  ⁷ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁸ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[10:7]  ⁹ sn A quotation from Deut 30:13.

[11:27]  ¹¹ sn A quotation from Isa 59:20-21.

[11:27]  ¹² sn A quotation from Isa 27:9; Jer 31:33-34.

[11:31]  ¹³ 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.