Romans 8:14

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

Romans 8:16

8:16 The Spirit himself bears witness to ²  our spirit that we are God’s children.

Romans 12:11

12:11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord.

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 9:1

Israel’s Rejection Considered

9:1 ⁵ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁶  in the Holy Spirit –

Romans 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁷  by the Spirit ⁸  and not by the written code. ⁹  This person’s ¹⁰  praise is not from people but from God.

Romans 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Romans 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹¹  of his Son, is my witness that ¹²  I continually remember you

Romans 8:9

8:9 You, however, are not in ¹³  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁴  the gospel of God ¹⁵  like a priest, so that the Gentiles may become an acceptable offering, ¹⁶  sanctified by the Holy Spirit.

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

[8:16]  ² 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.”

[8:13]  ³ tn Grk “are about to, are certainly going to.”

[8:13]  ⁴ sn This remark is parenthetical to Paul’s argument.

[9:1]  ⁴ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ⁵ tn Or “my conscience bears witness to me.”

[2:29]  ⁵ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁶ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ⁷ tn Grk “letter.”

[2:29]  ⁸ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

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

[1:9]  ⁷ tn Grk “as.”

[8:9]  ⁷ tn Or “are not controlled by the flesh but by the Spirit.”

[15:16]  ⁸ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ⁹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹⁰ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”