Romans 8:14

8:14 For all who are led by the Spirit of God are ¹  the sons of God.

Romans 1:3

1:3 concerning his Son who was a descendant ²  of David with reference to the flesh, ³ 

Romans 9:9

9:9 For this is what the promise declared: ⁴  “About a year from now ⁵  I will return and Sarah will have a son.” ⁶ 

Romans 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁷  would be the firstborn among many brothers and sisters. ⁸ 

Romans 8:19

8:19 For the creation eagerly waits for the revelation of the sons of God.

Romans 1:4

1:4 who was appointed the Son-of-God-in-power ⁹  according to the Holy Spirit ¹⁰  by the resurrection ¹¹  from the dead, Jesus Christ our Lord.

Romans 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹²  of his Son, is my witness that ¹³  I continually remember you

Romans 8:32

8:32 Indeed, he who ¹⁴  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Romans 9:12

9:12 ¹⁵  it was said to her, “The older will serve the younger,” ¹⁶ 

Romans 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Romans 9:26

9:26 “And in the very place ¹⁷  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ¹⁸ 

Romans 8:3

8:3 For God achieved what the law could not do because ¹⁹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Romans 9:4

9:4 who are Israelites. To them belong ²⁰  the adoption as sons, ²¹  the glory, the covenants, the giving of the law, the temple worship, ²²  and the promises.

Romans 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ²³  groan inwardly as we eagerly await our adoption, ²⁴  the redemption of our bodies. ²⁵ 

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ²⁶  but you received the Spirit of adoption, ²⁷  by whom ²⁸  we cry, “Abba, Father.”

Romans 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ²⁹  of Israel are as the sand of the sea, only the remnant will be saved,

Romans 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ³⁰  our ancestor Isaac –

Romans 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ³¹ 

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ³²  – if indeed we suffer with him so we may also be glorified with him.

[8:14]  ¹ tn Grk “For as many as are being led by the Spirit of God, these are.”

[1:3]  ² tn Grk “born of the seed” (an idiom).

[1:3]  ³ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[9:9]  ³ tn Grk “For this is the word of promise.”

[9:9]  ⁴ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ⁵ sn A quotation from Gen 18:10, 14.

[8:29]  ⁴ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[1:4]  ⁵ 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]  ⁶ 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]  ⁷ 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).

[1:9]  ⁶ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ⁷ tn Grk “as.”

[8:32]  ⁷ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:12]  ⁸ sn Many translations place this verse division before the phrase “not by works but by his calling” (NA²⁷/UBS⁴, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.

[9:12]  ⁹ sn A quotation from Gen 25:23.

[9:26]  ⁹ tn Grk “And it will be in the very place.”

[9:26]  ¹⁰ sn A quotation from Hos 1:10.

[8:3]  ¹⁰ tn Grk “in that.”

[9:4]  ¹¹ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ¹² tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ¹³ tn Or “cultic service.”

[8:23]  ¹² 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]  ¹³ tn See the note on “adoption” in v. 15.

[8:23]  ¹⁴ tn Grk “body.”

[8:15]  ¹³ tn Grk “slavery again to fear.”

[8:15]  ¹⁴ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ¹⁵ tn Or “in that.”

[9:27]  ¹⁴ tn Grk “sons.”

[9:10]  ¹⁵ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[9:7]  ¹⁶ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[8:17]  ¹⁷ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.