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 8:22

8:22 For we know that the whole creation groans and suffers together until now.

Romans 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Romans 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ³  to strengthen you,

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁴  against those who practice such things.

Romans 5:3

5:3 Not ⁵  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Romans 7:14

7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. ⁶ 

Romans 6:16

6:16 Do you not know that if you present yourselves ⁷  as obedient slaves, ⁸  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ⁹ 

Romans 8:27-28

8:27 And he ¹⁰  who searches our hearts knows the mind of the Spirit, because the Spirit ¹¹  intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together ¹²  for good for those who love God, who are called according to his purpose,

Romans 13:11

Motivation to Godly Conduct

13:11 And do this ¹³  because we know ¹⁴  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

Romans 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹⁵  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ¹⁶  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 ¹⁷  if the law had not said, “Do not covet.” ¹⁸ 

Romans 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ¹⁹ 

Romans 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ²⁰  but the Spirit himself intercedes for us with inexpressible groanings.

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ²¹  God’s kindness toward you, provided you continue in his kindness; ²²  otherwise you also will be cut off.

[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).

[1:11]  ³ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[2:2]  ⁵ tn Or “based on truth.”

[5:3]  ⁷ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[7:14]  ⁹ tn Grk “under sin.”

[6:16]  ¹¹ tn Grk “to whom you present yourselves.”

[6:16]  ¹² tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹³ tn Grk “either of sin unto death, or obedience unto righteousness.”

[8:27]  ¹³ 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]  ¹⁴ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:28]  ¹⁵ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[13:11]  ¹⁷ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ¹⁸ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[3:19]  ¹⁹ tn Grk “in,” “in connection with.”

[7:7]  ²¹ 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]  ²² tn Grk “I would not have known covetousness.”

[7:7]  ²³ sn A quotation from Exod 20:17 and Deut 5:21.

[7:18]  ²³ tn Grk “For to wish is present in/with me, but not to do it.”

[8:26]  ²⁵ tn Or “for we do not know what we ought to pray for.”

[11:22]  ²⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ²⁸ tn Grk “if you continue in (the) kindness.”