Romans 6:9

6:9 We know ¹  that since Christ has been raised from the dead, he is never going to die ²  again; death no longer has mastery over him.

Romans 10:7

10:7 or “Who will descend into the abyss?” ³  (that is, to bring Christ up from the dead).

Romans 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Romans 8:11

8:11 Moreover if the Spirit of the one ⁴  who raised Jesus from the dead lives in you, the one who raised Christ ⁵  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁶ 

Romans 1:4

1:4 who was appointed the Son-of-God-in-power ⁷  according to the Holy Spirit ⁸  by the resurrection ⁹  from the dead, Jesus Christ our Lord.

Romans 6:11

6:11 So you too consider yourselves ¹⁰  dead to sin, but ¹¹  alive to God in Christ Jesus.

Romans 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ¹²  the Spirit is your life ¹³  because of righteousness.

Romans 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Romans 4:24

4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.

Romans 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ¹⁴  For apart from the law, sin is dead.

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ¹⁵  He is our father ¹⁶  in the presence of God whom he believed – the God who ¹⁷  makes the dead alive and summons the things that do not yet exist as though they already do. ¹⁸ 

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹⁹ 

Romans 6:13

6:13 and do not present your members to sin as instruments ²⁰  to be used for unrighteousness, ²¹  but present yourselves to God as those who are alive from the dead and your members to God as instruments ²²  to be used for righteousness.

Romans 7:4

7:4 So, my brothers and sisters, ²³  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ²⁴ 

Romans 8:34

8:34 Who is the one who will condemn? Christ ²⁵  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ²⁶  and believe in your heart that God raised him from the dead, you will be saved.

[6:9]  ¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ² tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[10:7]  ³ sn A quotation from Deut 30:13.

[8:11]  ⁵ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁶ 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]  ⁷ 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.

[1:4]  ⁷ 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]  ⁸ 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]  ⁹ 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).

[6:11]  ⁹ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ¹⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ¹¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ¹² tn Or “life-giving.” Grk “the Spirit is life.”

[7:8]  ¹³ tn Or “covetousness.”

[4:17]  ¹⁵ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ¹⁶ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹⁷ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹⁸ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[6:4]  ¹⁷ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:13]  ¹⁹ tn Or “weapons, tools.”

[6:13]  ²⁰ tn Or “wickedness, injustice.”

[6:13]  ²¹ tn Or “weapons, tools.”

[7:4]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ²² tn Grk “that we might bear fruit to God.”

[8:34]  ²³ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[10:9]  ²⁵ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.