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Roma 4:25

4:25 He 1  was given over 2  because of our transgressions and was raised for the sake of 3  our justification. 4 

Roma 5:9-10

5:9 Much more then, because we have now been declared righteous 5  by his blood, 6  we will be saved through him from God’s wrath. 7  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 8:10-11

8:10 But if Christ is in you, your body is dead because of sin, but 8  the Spirit is your life 9  because of righteousness. 8:11 Moreover if the Spirit of the one 10  who raised Jesus from the dead lives in you, the one who raised Christ 11  from the dead will also make your mortal bodies alive through his Spirit who lives in you. 12 

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[4:25]  1 tn Grk “who,” referring to Jesus. 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.

[4:25]  2 tn Or “handed over.”

[4:25]  sn The verb translated given over (παραδίδωμι, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).

[4:25]  3 tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

[4:25]  4 sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.

[5:9]  5 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  6 tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  7 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[8:10]  8 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  9 tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  10 sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  11 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]  12 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.

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