Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ¹  so that he would become ²  the father of all those who believe but have never been circumcised, ³  that they too could have righteousness credited to them.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁴  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁵  who is the father of us all

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁶  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Roma 7:4-5

7:4 So, my brothers and sisters, ⁷  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. ⁸  7:5 For when we were in the flesh, ⁹  the sinful desires, ¹⁰  aroused by the law, were active in the members of our body ¹¹  to bear fruit for death.

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ¹²  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 ¹³  if the law had not said, “Do not covet.” ¹⁴ 

Roma 7:25

7:25 Thanks be ¹⁵  to God through Jesus Christ our Lord! So then, ¹⁶  I myself serve the law of God with my mind, but ¹⁷  with my flesh I serve ¹⁸  the law of sin.

Roma 8:3

8:3 For God achieved what the law could not do because ¹⁹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 8:11

8:11 Moreover if the Spirit of the one ²⁰  who raised Jesus from the dead lives in you, the one who raised Christ ²¹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ²² 

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²³  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²⁴  – which is your reasonable service.

Roma 12:3

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ²⁵  a measure of faith. ²⁶ 

Roma 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ²⁷  of the naive.

[4:11]  ¹ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ² tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ³ tn Grk “through uncircumcision.”

[4:16]  ⁴ tn Grk “that it might be according to grace.”

[4:16]  ⁵ tn Grk “those who are of the faith of Abraham.”

[6:19]  ⁶ tn Or “because of your natural limitations” (NRSV).

[6:19]  sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

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

[7:4]  ⁸ tn Grk “that we might bear fruit to God.”

[7:5]  ⁹ tn That is, before we were in Christ.

[7:5]  ¹⁰ tn Or “sinful passions.”

[7:5]  ¹¹ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:7]  ¹² 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]  ¹³ tn Grk “I would not have known covetousness.”

[7:7]  ¹⁴ sn A quotation from Exod 20:17 and Deut 5:21.

[7:25]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ¹⁸ tn The words “I serve” have been repeated here for clarity.

[8:3]  ¹⁹ tn Grk “in that.”

[8:11]  ²⁰ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ²¹ 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]  ²² 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.

[12:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ²⁴ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[12:3]  ²⁵ tn The words “of you” have been supplied for clarity.

[12:3]  ²⁶ tn Or “to each as God has distributed a measure of faith.”

[16:18]  ²⁷ tn Grk “hearts.”