Romans 8:6

8:6 For the outlook ¹  of the flesh is death, but the outlook of the Spirit is life and peace,

Romans 8:5

8:5 For those who live according to the flesh have their outlook shaped by ²  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Romans 5:5

5:5 And hope does not disappoint, because the love of God ³  has been poured out ⁴  in our hearts through the Holy Spirit who was given to us.

Romans 7:6

7:6 But now we have been released from the law, because we have died ⁵  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ⁶ 

Romans 8:2

8:2 For the law of the life-giving Spirit ⁷  in Christ Jesus has set you ⁸  free from the law of sin and death.

Romans 8:27

8:27 And he ⁹  who searches our hearts knows the mind of the Spirit, because the Spirit ¹⁰  intercedes on behalf of the saints according to God’s will.

Romans 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Romans 8:11

8:11 Moreover if the Spirit of the one ¹¹  who raised Jesus from the dead lives in you, the one who raised Christ ¹²  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹³ 

Romans 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ¹⁴  groan inwardly as we eagerly await our adoption, ¹⁵  the redemption of our bodies. ¹⁶ 

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹⁷  so that you may abound in hope by the power of the Holy Spirit.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ¹⁸  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

[8:6]  ¹ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[8:5]  ² tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[5:5]  ³ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ⁴ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[7:6]  ⁴ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ⁵ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[8:2]  ⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:27]  ⁶ 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]  ⁷ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:11]  ⁷ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁸ 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]  ⁹ 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]  ⁸ 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]  ⁹ tn See the note on “adoption” in v. 15.

[8:23]  ¹⁰ tn Grk “body.”

[15:13]  ⁹ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:30]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.