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Roma 1:20

Konteks
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 2:29

Konteks
2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart 2  by the Spirit 3  and not by the written code. 4  This person’s 5  praise is not from people but from God.

Roma 7:7

Konteks

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I 6  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else 7  if the law had not said, “Do not covet.” 8 

Roma 8:23

Konteks
8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, 9  groan inwardly as we eagerly await our adoption, 10  the redemption of our bodies. 11 

Roma 13:4

Konteks
13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.
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[1:20]  1 tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[2:29]  2 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  3 tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  4 tn Grk “letter.”

[2:29]  5 tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[7:7]  6 sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  7 tn Grk “I would not have known covetousness.”

[7:7]  8 sn A quotation from Exod 20:17 and Deut 5:21.

[8:23]  9 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  10 tn See the note on “adoption” in v. 15.

[8:23]  11 tn Grk “body.”



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