Romans 7:24

7:24 Wretched man that I am! Who will rescue me from this body of death?

Romans 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Romans 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ¹  the Spirit is your life ²  because of righteousness.

Romans 8:13

8:13 (for if you live according to the flesh, you will ³  die), ⁴  but if by the Spirit you put to death the deeds of the body you will live.

Romans 12:4-5

12:4 For just as in one body we have many members, and not all the members serve the same function, 12:5 so we who are many are one body in Christ, and individually we are members who belong to one another.

Romans 1:24

1:24 Therefore God gave them over ⁵  in the desires of their hearts to impurity, to dishonor ⁶  their bodies among themselves. ⁷ 

Romans 4:19

4:19 Without being weak in faith, he considered ⁸  his own body as dead ⁹  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Romans 6:6

6:6 We know that ¹⁰  our old man was crucified with him so that the body of sin would no longer dominate us, ¹¹  so that we would no longer be enslaved to sin.

Romans 7:4

7:4 So, my brothers and sisters, ¹²  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. ¹³ 

Romans 8:11

8:11 Moreover if the Spirit of the one ¹⁴  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁵  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹⁶ 

Romans 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ¹⁷  groan inwardly as we eagerly await our adoption, ¹⁸  the redemption of our bodies. ¹⁹ 

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁰  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²¹  – which is your reasonable service.

[8:10]  ¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ² tn Or “life-giving.” Grk “the Spirit is life.”

[8:13]  ¹ tn Grk “are about to, are certainly going to.”

[8:13]  ² sn This remark is parenthetical to Paul’s argument.

[1:24]  ¹ sn Possibly an allusion to Ps 81:12.

[1:24]  ² tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ³ tn Grk “among them.”

[4:19]  ¹ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ² tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

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

[6:6]  ² tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

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

[7:4]  ² tn Grk “that we might bear fruit to God.”

[8:11]  ¹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ² 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]  ³ 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.

[8:23]  ¹ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ² tn See the note on “adoption” in v. 15.

[8:23]  ³ tn Grk “body.”

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

[12:1]  ² 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.