Roma 11:16

11:16 If the first portion ¹  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ² 

Roma 7:12

7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

Roma 15:25

15:25 But now I go to Jerusalem to minister to the saints.

Roma 12:13

12:13 Contribute to the needs of the saints, pursue hospitality.

Roma 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Roma 6:22

6:22 But now, freed ³  from sin and enslaved to God, you have your benefit ⁴  leading to sanctification, and the end is eternal life.

Roma 5:5

5:5 And hope does not disappoint, because the love of God ⁵  has been poured out ⁶  in our hearts through the Holy Spirit who was given to us.

Roma 1:2

1:2 This gospel ⁷  he promised beforehand through his prophets in the holy scriptures,

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁸  the gospel of God ⁹  like a priest, so that the Gentiles may become an acceptable offering, ¹⁰  sanctified by the Holy Spirit.

Roma 9:1

Israel’s Rejection Considered

9:1 ¹¹ I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹²  in the Holy Spirit –

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹³  so that you may abound in hope by the power of the Holy Spirit.

Roma 1:4

1:4 who was appointed the Son-of-God-in-power ¹⁴  according to the Holy Spirit ¹⁵  by the resurrection ¹⁶  from the dead, Jesus Christ our Lord.

Roma 8:27

8:27 And he ¹⁷  who searches our hearts knows the mind of the Spirit, because the Spirit ¹⁸  intercedes on behalf of the saints according to God’s will.

Roma 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Roma 15:31

15:31 Pray ¹⁹  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Roma 16:15

16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers ²⁰  who are with them.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ²¹  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Roma 1:7

1:7 To all those loved by God in Rome, ²²  called to be saints: ²³  Grace and peace to you ²⁴  from God our Father and the Lord Jesus Christ!

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ²⁵  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 16:16

16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁶  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²⁷  – which is your reasonable service.

Roma 8:16

8:16 The Spirit himself bears witness to ²⁸  our spirit that we are God’s children.

Roma 15:30

15:30 Now I urge you, brothers and sisters, ²⁹  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Roma 1:1

Salutation

1:1 From Paul, ³⁰  a slave ³¹  of Christ Jesus, ³²  called to be an apostle, ³³  set apart for the gospel of God. ³⁴ 

Roma 8:6

8:6 For the outlook ³⁵  of the flesh is death, but the outlook of the Spirit is life and peace,

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ³⁶  but the Spirit himself intercedes for us with inexpressible groanings.

Roma 8:4-5

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

8:5 For those who live according to the flesh have their outlook shaped by ³⁷  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 8:13

8:13 (for if you live according to the flesh, you will ³⁸  die), ³⁹  but if by the Spirit you put to death the deeds of the body you will live.

Roma 15:15

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ⁴⁰  groan inwardly as we eagerly await our adoption, ⁴¹  the redemption of our bodies. ⁴² 

[11:16]  ¹ 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]  ² 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.

[6:22]  ³ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ⁴ tn Grk “fruit.”

[5:5]  ⁵ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ⁶ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[1:2]  ⁷ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[15:16]  ⁸ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ⁹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹⁰ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[9:1]  ¹¹ 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]  ¹² tn Or “my conscience bears witness to me.”

[15:13]  ¹³ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[1:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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).

[8:27]  ¹⁷ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ¹⁸ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[15:31]  ¹⁹ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[16:15]  ²⁰ tn Grk “saints.”

[15:27]  ²¹ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[1:7]  ²² map For location see JP4 A1.

[1:7]  ²³ 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]  ²⁴ tn Grk “Grace to you and peace.”

[6:19]  ²⁵ tn Or “because of your natural limitations” (NRSV).

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

[12:1]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ²⁷ 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.”

[8:16]  ²⁸ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[15:30]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³¹ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³² tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ³³ tn Grk “a called apostle.”

[1:1]  ³⁴ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[8:6]  ³⁵ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[8:26]  ³⁶ tn Or “for we do not know what we ought to pray for.”

[8:5]  ³⁷ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:13]  ³⁸ tn Grk “are about to, are certainly going to.”

[8:13]  ³⁹ sn This remark is parenthetical to Paul’s argument.

[8:23]  ⁴⁰ 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]  ⁴¹ tn See the note on “adoption” in v. 15.

[8:23]  ⁴² tn Grk “body.”