Roma 1:20

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ¹  are without excuse.

Roma 1:27

1:27 and likewise the men also abandoned natural relations with women ²  and were inflamed in their passions ³  for one another. Men ⁴  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 4:9

4:9 Is this blessedness ⁵  then for ⁶  the circumcision ⁷  or also for ⁸  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ⁹ 

Roma 6:16

6:16 Do you not know that if you present yourselves ¹⁰  as obedient slaves, ¹¹  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹² 

Roma 8:11

8:11 Moreover if the Spirit of the one ¹³  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁴  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹⁵ 

Roma 9:4

9:4 who are Israelites. To them belong ¹⁶  the adoption as sons, ¹⁷  the glory, the covenants, the giving of the law, the temple worship, ¹⁸  and the promises.

Roma 16:25

16:25 ¹⁹ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

[1:20]  ¹ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:27]  ² tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ³ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ⁴ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:9]  ⁵ tn Or “happiness.”

[4:9]  ⁶ tn Grk “upon.”

[4:9]  ⁷ sn See the note on “circumcision” in 2:25.

[4:9]  ⁸ tn Grk “upon.”

[4:9]  ⁹ sn A quotation from Gen 15:6.

[6:16]  ¹⁰ tn Grk “to whom you present yourselves.”

[6:16]  ¹¹ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹² tn Grk “either of sin unto death, or obedience unto righteousness.”

[8:11]  ¹³ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹⁴ 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]  ¹⁵ 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.

[9:4]  ¹⁶ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ¹⁷ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ¹⁸ tn Or “cultic service.”

[16:25]  ¹⁹ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.