Romans 1:3

1:3 concerning his Son who was a descendant ¹  of David with reference to the flesh, ² 

Romans 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ³  has discovered regarding this matter? ⁴ 

Romans 8:12

8:12 So then, ⁵  brothers and sisters, ⁶  we are under obligation, not to the flesh, to live according to the flesh

Romans 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Romans 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 ⁷  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Romans 8:13

8:13 (for if you live according to the flesh, you will ⁸  die), ⁹  but if by the Spirit you put to death the deeds of the body you will live.

Romans 9:3

9:3 For I could wish ¹⁰  that I myself were accursed – cut off from Christ – for the sake of my people, ¹¹  my fellow countrymen, ¹² 

Romans 9:5

9:5 To them belong the patriarchs, ¹³  and from them, ¹⁴  by human descent, ¹⁵  came the Christ, ¹⁶  who is God over all, blessed forever! ¹⁷  Amen.

[1:3]  ¹ tn Grk “born of the seed” (an idiom).

[1:3]  ² tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[4:1]  ³ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ⁴ tn Grk “has found?”

[8:12]  ⁵ 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.

[8:12]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:5]  ⁷ 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]  ⁹ tn Grk “are about to, are certainly going to.”

[8:13]  ¹⁰ sn This remark is parenthetical to Paul’s argument.

[9:3]  ¹¹ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ¹² tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ¹³ tn Grk “my kinsmen according to the flesh.”

[9:5]  ¹³ 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.

[9:5]  ¹⁴ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁵ tn Grk “according to the flesh.”

[9:5]  ¹⁶ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹⁷ 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.