Roma 3:26

3:26 This was ¹  also to demonstrate ²  his righteousness in the present time, so that he would be just ³  and the justifier of the one who lives because of Jesus’ faithfulness. ⁴ 

Roma 5:17

5:17 For if, by the transgression of the one man, ⁵  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Roma 7:25

7:25 Thanks be ⁶  to God through Jesus Christ our Lord! So then, ⁷  I myself serve the law of God with my mind, but ⁸  with my flesh I serve ⁹  the law of sin.

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁰  the gospel of God ¹¹  like a priest, so that the Gentiles may become an acceptable offering, ¹²  sanctified by the Holy Spirit.

Roma 15:30

15:30 Now I urge you, brothers and sisters, ¹³  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

[3:26]  ¹ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ² tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ³ tn Or “righteous.”

[3:26]  ⁴ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[5:17]  ⁵ sn Here the one man refers to Adam (cf. 5:14).

[7:25]  ⁶ 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]  ⁷ 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]  ⁸ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ⁹ tn The words “I serve” have been repeated here for clarity.

[15:16]  ¹⁰ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ¹¹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹² tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

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