Romans 7:17

7:17 But now it is no longer me doing it, but sin that lives in me.

Romans 8:16

8:16 The Spirit himself bears witness to ¹  our spirit that we are God’s children.

Romans 13:6

13:6 For this reason you also pay taxes, for the authorities ²  are God’s servants devoted to governing. ³ 

Romans 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Romans 12:16

12:16 Live in harmony with one another; do not be haughty but associate with the lowly. ⁴  Do not be conceited. ⁵ 

Romans 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ⁶  in accordance with Christ Jesus,

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, ⁷  but the Spirit himself intercedes for us with inexpressible groanings.

Romans 9:17

9:17 For the scripture says to Pharaoh: ⁸  “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.” ⁹ 

[8:16]  ¹ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[13:6]  ¹ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ² tn Grk “devoted to this very thing.”

[12:16]  ¹ tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.

[12:16]  ² tn Grk “Do not be wise in your thinking.”

[15:5]  ¹ tn Grk “grant you to think the same among one another.”

[8:26]  ¹ tn Or “for we do not know what we ought to pray for.”

[9:17]  ¹ 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]  ² sn A quotation from Exod 9:16.