Romans 6:21

6:21 So what benefit ¹  did you then reap ²  from those things that you are now ashamed of? For the end of those things is death.

Romans 7:5

7:5 For when we were in the flesh, ³  the sinful desires, ⁴  aroused by the law, were active in the members of our body ⁵  to bear fruit for death.

Romans 9:5

9:5 To them belong the patriarchs, ⁶  and from them, ⁷  by human descent, ⁸  came the Christ, ⁹  who is God over all, blessed forever! ¹⁰  Amen.

Romans 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹¹  of mercy that he has prepared beforehand for glory –

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Romans 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

¹ tn Grk “fruit.”

² tn Grk “have,” in a tense emphasizing their customary condition in the past.

³ tn That is, before we were in Christ.

⁴ tn Or “sinful passions.”

⁵ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

⁵ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

⁷ tn Grk “according to the flesh.”

⁸ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

⁹ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.