Roma 14:8

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.

Roma 8:9

8:9 You, however, are not in ¹  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Roma 7:4

7:4 So, my brothers and sisters, ²  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ³ 

Roma 9:4

9:4 who are Israelites. To them belong ⁴  the adoption as sons, ⁵  the glory, the covenants, the giving of the law, the temple worship, ⁶  and the promises.

Roma 14:7

14:7 For none of us lives for himself and none dies for himself.

Roma 1:6

1:6 You also are among them, ⁷  called to belong to Jesus Christ. ⁸ 

Roma 7:3

7:3 So then, ⁹  if she is joined to another man while her husband is alive, she will be called an adulteress. But if her ¹⁰  husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

Roma 13:9

13:9 For the commandments, ¹¹  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹²  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹³ 

Roma 2:14

2:14 For whenever the Gentiles, ¹⁴  who do not have the law, do by nature ¹⁵  the things required by the law, ¹⁶  these who do not have the law are a law to themselves.

Roma 4:13

4:13 For the promise ¹⁷  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Roma 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁸ 

Roma 14:16

14:16 Therefore do not let what you consider good ¹⁹  be spoken of as evil.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ²⁰  God gave them over to a depraved mind, to do what should not be done. ²¹ 

Roma 2:20

2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth –

Roma 2:27

2:27 And will not the physically uncircumcised man ²²  who keeps the law judge you who, despite ²³  the written code ²⁴  and circumcision, transgress the law?

Roma 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ²⁵  ‘My beloved.’” ²⁶ 

Roma 12:5

12:5 so we who are many are one body in Christ, and individually we are members who belong to one another.

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ²⁷  has discovered regarding this matter? ²⁸ 

Roma 8:2

8:2 For the law of the life-giving Spirit ²⁹  in Christ Jesus has set you ³⁰  free from the law of sin and death.

Roma 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

Roma 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ³¹ 

Roma 8:33

8:33 Who will bring any charge against God’s elect? ³²  It is God who justifies.

Roma 8:37

8:37 No, in all these things we have complete victory ³³  through him ³⁴  who loved us!

Roma 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Roma 10:2

10:2 For I can testify that they are zealous for God, ³⁵  but their zeal is not in line with the truth. ³⁶ 

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ³⁷  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 ³⁸  if the law had not said, “Do not covet.” ³⁹ 

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ⁴⁰  – if indeed we suffer with him so we may also be glorified with him.

Roma 2:12

2:12 For all who have sinned apart from the law ⁴¹  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Roma 1:4

1:4 who was appointed the Son-of-God-in-power ⁴²  according to the Holy Spirit ⁴³  by the resurrection ⁴⁴  from the dead, Jesus Christ our Lord.

Roma 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ⁴⁵  either.

Roma 9:1

Israel’s Rejection Considered

9:1 ⁴⁶ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁴⁷  in the Holy Spirit –

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 11:16

11:16 If the first portion ⁴⁸  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ⁴⁹ 

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ⁵⁰  Each must be fully convinced in his own mind.

Roma 14:22

14:22 The faith ⁵¹  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Roma 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ⁵²  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Roma 4:12

4:12 And he is also the father of the circumcised, ⁵³  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ⁵⁴ 

Roma 6:16

6:16 Do you not know that if you present yourselves ⁵⁵  as obedient slaves, ⁵⁶  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ⁵⁷ 

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ⁵⁸  groan inwardly as we eagerly await our adoption, ⁵⁹  the redemption of our bodies. ⁶⁰ 

[8:9]  ¹ tn Or “are not controlled by the flesh but by the Spirit.”

[7:4]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ³ tn Grk “that we might bear fruit to God.”

[9:4]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “cultic service.”

[1:6]  ⁷ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ⁸ tn Grk “called of Jesus Christ.”

[7:3]  ⁹ 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.

[7:3]  ¹⁰ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[13:9]  ¹¹ 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]  ¹² sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

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

[2:14]  ¹⁴ sn Gentile is a NT term for a non-Jew.

[2:14]  ¹⁵ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ¹⁶ tn Grk “do by nature the things of the law.”

[4:13]  ¹⁷ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[8:1]  ¹⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[14:16]  ¹⁹ tn Grk “do not let your good.”

[1:28]  ²⁰ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ²¹ tn Grk “the things that are improper.”

[2:27]  ²² tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ²³ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ²⁴ tn Grk “letter.”

[9:25]  ²⁵ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ²⁶ sn A quotation from Hos 2:23.

[4:1]  ²⁷ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ²⁸ tn Grk “has found?”

[8:2]  ²⁹ tn Grk “for the law of the Spirit of life.”

[8:2]  ³⁰ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:25]  ³¹ tn Or “perseverance.”

[8:33]  ³² sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:37]  ³³ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³⁴ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[10:2]  ³⁵ tn Grk “they have a zeal for God.”

[10:2]  ³⁶ tn Grk “in accord with knowledge.”

[10:2]  sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).

[7:7]  ³⁷ 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]  ³⁸ tn Grk “I would not have known covetousness.”

[7:7]  ³⁹ sn A quotation from Exod 20:17 and Deut 5:21.

[8:17]  ⁴⁰ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[2:12]  ⁴¹ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[1:4]  ⁴² sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ⁴³ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ⁴⁴ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[4:15]  ⁴⁵ tn Or “violation.”

[9:1]  ⁴⁶ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ⁴⁷ tn Or “my conscience bears witness to me.”

[11:16]  ⁴⁸ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ⁴⁹ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[14:5]  ⁵⁰ tn Grk “For one judges day from day, and one judges all days.”

[14:22]  ⁵¹ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[15:14]  ⁵² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[4:12]  ⁵³ tn Grk “the father of circumcision.”

[4:12]  ⁵⁴ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[6:16]  ⁵⁵ tn Grk “to whom you present yourselves.”

[6:16]  ⁵⁶ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ⁵⁷ tn Grk “either of sin unto death, or obedience unto righteousness.”

[8:23]  ⁵⁸ 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]  ⁵⁹ tn See the note on “adoption” in v. 15.

[8:23]  ⁶⁰ tn Grk “body.”