Romans 7:25

7:25 Thanks be ¹  to God through Jesus Christ our Lord! So then, ²  I myself serve the law of God with my mind, but ³  with my flesh I serve ⁴  the law of sin.

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ⁵  and believe in your heart that God raised him from the dead, you will be saved.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ⁶  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 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including 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 ⁷  of the naive.

[7:25]  ¹ 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]  ² 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]  ³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ⁴ tn The words “I serve” have been repeated here for clarity.

[10:9]  ⁵ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

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

[16:18]  ¹³ tn Grk “hearts.”