Roma 1:31

1:31 senseless, covenant-breakers, ¹  heartless, ruthless.

Roma 3:2

3:2 Actually, there are many advantages. ²  First of all, ³  the Jews ⁴  were entrusted with the oracles of God. ⁵ 

Roma 4:7

4:7 “Blessed ⁶  are those whose lawless deeds are forgiven, and whose sins are covered;

Roma 8:11

8:11 Moreover if the Spirit of the one ⁷  who raised Jesus from the dead lives in you, the one who raised Christ ⁸  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁹ 

Roma 8:14

8:14 For all who are led by the Spirit of God are ¹⁰  the sons of God.

Roma 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ¹¹ 

Roma 10:13

10:13 For everyone who calls on the name of the Lord will be saved. ¹² 

Roma 13:9

13:9 For the commandments, ¹³  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹⁴  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹⁵ 

Roma 15:25

15:25 But now I go to Jerusalem to minister to the saints.

[1:31]  ¹ tn Or “promise-breakers.”

[3:2]  ² tn Grk “much in every way.”

[3:2]  ³ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ⁴ tn Grk “they were.”

[3:2]  ⁵ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[4:7]  ⁶ tn Or “Happy.”

[8:11]  ⁷ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁸ 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]  ⁹ 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.

[8:14]  ¹⁰ tn Grk “For as many as are being led by the Spirit of God, these are.”

[10:11]  ¹¹ sn A quotation from Isa 28:16.

[10:13]  ¹² sn A quotation from Joel 2:32.

[13:9]  ¹³ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ¹⁴ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ¹⁵ sn A quotation from Lev 19:18.