Roma 1:7

1:7 To all those loved by God in Rome, ¹  called to be saints: ²  Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

Roma 4:18

4:18 Against hope Abraham ⁴  believed ⁵  in hope with the result that he became the father of many nations ⁶  according to the pronouncement, ⁷  “so will your descendants be.” ⁸ 

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁹  but you received the Spirit of adoption, ¹⁰  by whom ¹¹  we cry, “Abba, Father.”

Roma 9:5

9:5 To them belong the patriarchs, ¹²  and from them, ¹³  by human descent, ¹⁴  came the Christ, ¹⁵  who is God over all, blessed forever! ¹⁶  Amen.

[1:7]  ¹ map For location see JP4 A1.

[1:7]  ² tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ³ tn Grk “Grace to you and peace.”

[4:18]  ⁴ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁵ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ⁶ sn A quotation from Gen 17:5.

[4:18]  ⁷ tn Grk “according to that which had been spoken.”

[4:18]  ⁸ sn A quotation from Gen 15:5.

[8:15]  ⁹ tn Grk “slavery again to fear.”

[8:15]  ¹⁰ 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).”

[8:15]  ¹¹ tn Or “in that.”

[9:5]  ¹² tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹³ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁴ tn Grk “according to the flesh.”

[9:5]  ¹⁵ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹⁶ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.