Romans 1:4

1:4 who was appointed the Son-of-God-in-power ¹  according to the Holy Spirit ²  by the resurrection ³  from the dead, Jesus Christ our Lord.

Romans 1:7-8

1:7 To all those loved by God in Rome, ⁴  called to be saints: ⁵  Grace and peace to you ⁶  from God our Father and the Lord Jesus Christ!

Paul’s Desire to Visit Rome

1:8 First of all, ⁷  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 4:24

4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.

Romans 5:11

5:11 Not ⁸  only this, but we also rejoice ⁹  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁰  in Christ Jesus has set you ¹¹  free from the law of sin and death.

Romans 8:39

8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹²  and believe in your heart that God raised him from the dead, you will be saved.

Romans 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

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¹ 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.”

² tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

³ 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).

⁴ map For location see JP4-A1.

⁵ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

⁶ tn Grk “Grace to you and peace.”

⁷ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

⁸ tn Here δέ (de) has not been translated because of differences between Greek and English style.

⁹ tn Or “exult, boast.”

¹⁰ tn Grk “for the law of the Spirit of life.”

¹¹ 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.

¹² tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.