Ezekiel 36:27

36:27 I will put my Spirit within you; ¹  I will take the initiative and you will obey my statutes ²  and carefully observe my regulations. ³ 

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ⁴  because it does not see him or know him. But you know him, because he resides ⁵  with you and will be ⁶  in you.

Romans 8:11

8:11 Moreover if the Spirit of the one ⁷  who raised Jesus from the dead lives in you, the one who raised Christ ⁸  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁹ 

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁰  in Christ Jesus has set you ¹¹  free from the law of sin and death.

Romans 1:14

1:14 I am a debtor ¹²  both to the Greeks and to the barbarians, both to the wise and to the foolish.

Romans 1:1

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of Christ Jesus, ¹⁵  called to be an apostle, ¹⁶  set apart for the gospel of God. ¹⁷ 

Romans 4:12

4:12 And he is also the father of the circumcised, ¹⁸  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. ¹⁹ 

Romans 4:15-16

4:15 For the law brings wrath, because where there is no law there is no transgression ²⁰  either. 4:16 For this reason it is by faith so that it may be by grace, ²¹  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, ²²  who is the father of us all

[36:27]  ¹ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ² tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ³ tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[14:17]  ⁴ tn Or “cannot receive.”

[14:17]  ⁵ tn Or “he remains.”

[14:17]  ⁶ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[8:11]  ⁷ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁸ 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]  ⁹ 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.

[8:2]  ¹⁰ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹¹ 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.

[1:14]  ¹² tn Or “obligated.”

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “a called apostle.”

[1:1]  ¹⁷ 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.

[4:12]  ¹⁸ tn Grk “the father of circumcision.”

[4:12]  ¹⁹ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:15]  ²⁰ tn Or “violation.”

[4:16]  ²¹ tn Grk “that it might be according to grace.”

[4:16]  ²² tn Grk “those who are of the faith of Abraham.”