Romans 5:12

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ¹  because ²  all sinned –

Romans 7:3

7:3 So then, ³  if she is joined to another man while her husband is alive, she will be called an adulteress. But if her ⁴  husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

Romans 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ⁵  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ⁶  if the law had not said, “Do not covet.” ⁷ 

Romans 8:9

8:9 You, however, are not in ⁸  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 8:11

8:11 Moreover if the Spirit of the one ⁹  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁰  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹¹ 

Romans 9:17

9:17 For the scripture says to Pharaoh: ¹²  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ¹³ 

Romans 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹⁴  (that is, the word of faith that we preach),

Romans 12:1-2

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁵  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁶  – which is your reasonable service. 12:2 Do not be conformed ¹⁷  to this present world, ¹⁸  but be transformed by the renewing of your mind, so that you may test and approve ¹⁹  what is the will of God – what is good and well-pleasing and perfect.

Romans 13:3-4

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

[5:12]  ¹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ² tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[7:3]  ³ 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.

[7:3]  ⁴ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:7]  ⁵ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ⁶ tn Grk “I would not have known covetousness.”

[7:7]  ⁷ sn A quotation from Exod 20:17 and Deut 5:21.

[8:9]  ⁷ tn Or “are not controlled by the flesh but by the Spirit.”

[8:11]  ⁹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹⁰ 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]  ¹¹ 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.

[9:17]  ¹¹ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ¹² sn A quotation from Exod 9:16.

[10:8]  ¹³ sn A quotation from Deut 30:14.

[12:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁶ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:2]  ¹⁷ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ¹⁸ tn Grk “to this age.”

[12:2]  ¹⁹ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”