Romans 1:4

1:4 who was appointed the Son-of-God-in-power ¹  according to the Holy Spirit ²  by the resurrection ³  from the dead, Jesus Christ our Lord.

Romans 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ⁴  of his Son, is my witness that ⁵  I continually remember you

Romans 1:25

1:25 They ⁶  exchanged the truth of God for a lie ⁷  and worshiped and served the creation ⁸  rather than the Creator, who is blessed forever! Amen.

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁹  in the hope of God’s glory.

Romans 5:11

5:11 Not ¹⁰  only this, but we also rejoice ¹¹  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Romans 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹²  from the heart that pattern ¹³  of teaching you were entrusted to,

Romans 8:27

8:27 And he ¹⁴  who searches our hearts knows the mind of the Spirit, because the Spirit ¹⁵  intercedes on behalf of the saints according to God’s will.

Romans 9:5

9:5 To them belong the patriarchs, ¹⁶  and from them, ¹⁷  by human descent, ¹⁸  came the Christ, ¹⁹  who is God over all, blessed forever! ²⁰  Amen.

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 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.

[1:4]  ¹ 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]  ² 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]  ³ 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).

[1:9]  ⁴ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ⁵ tn Grk “as.”

[1:25]  ⁷ tn Grk “who.” 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.

[1:25]  ⁸ tn Grk “the lie.”

[1:25]  ⁹ tn Or “creature, created things.”

[5:2]  ¹⁰ tn Or “exult, boast.”

[5:11]  ¹³ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁴ tn Or “exult, boast.”

[6:17]  ¹⁶ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ¹⁷ tn Or “type, form.”

[8:27]  ¹⁹ 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]  ²⁰ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[9:5]  ²² 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]  ²³ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ²⁴ tn Grk “according to the flesh.”

[9:5]  ²⁵ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²⁶ 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.