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 8:4

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.

Romans 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ⁴  the Spirit is your life ⁵  because of righteousness.

Romans 8:13

8:13 (for if you live according to the flesh, you will ⁶  die), ⁷  but if by the Spirit you put to death the deeds of the body you will live.

Romans 9:1

Israel’s Rejection Considered

9:1 ⁸ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁹  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).

[8:10]  ⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ⁵ tn Or “life-giving.” Grk “the Spirit is life.”

[8:13]  ⁷ tn Grk “are about to, are certainly going to.”

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

[9:1]  ¹⁰ 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]  ¹¹ tn Or “my conscience bears witness to me.”