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Romanos 8
Traducción en lenguaje actual

El Espíritu de Dios nos da vida

8 Por lo tanto, los que vivimos unidos a Jesucristo no seremos castigados. 2 Ahora, por estar unidos a él, el Espíritu Santo nos controla y nos da vida, y nos ha librado del pecado y de la muerte. 3 Dios ha hecho lo que la ley de Moisés no era capaz de hacer, ni podría haber hecho, porque nadie puede controlar sus deseos de hacer lo malo. Dios envió a su propio Hijo, y lo envió tan débil como nosotros, los pecadores. Lo envió para que muriera por nuestros pecados. Así, por medio de él, Dios destruyó al pecado. 4 Lo hizo para que ya no vivamos de acuerdo con nuestros malos deseos, sino conforme a todos los justos mandamientos de la ley, con la ayuda del Espíritu Santo.

5 Los que viven sin controlar sus malos deseos, sólo piensan en hacer lo malo. Pero los que viven obedeciendo al Espíritu Santo sólo piensan en hacer lo que desea el Espíritu. 6 Si vivimos pensando en todo lo malo que nuestros cuerpos desean, entonces quedaremos separados de Dios. Pero si pensamos sólo en lo que desea el Espíritu Santo, entonces tendremos vida eterna y paz. 7 Los que no controlan sus malos deseos sólo piensan en hacer lo malo. Son enemigos de Dios, porque no quieren ni pueden obedecer la ley de Dios. 8 Por eso, los que viven obedeciendo sus malos deseos no pueden agradarlo.

9 Pero, si el Espíritu de Dios vive en ustedes, ya no tienen que seguir sus malos deseos, sino obedecer al Espíritu de Dios. El que no tiene al Espíritu de Cristo, no es de Cristo. 10 Por culpa del pecado, sus cuerpos tienen que morir. Pero si Cristo vive en ustedes, también el espíritu de ustedes vivirá, porque Dios los habrá declarado inocentes. 11 Dios resucitó a Jesús, y él también hará que los cuerpos muertos de ustedes vuelvan a vivir, si es que el Espíritu de Dios vive en ustedes. Esto Dios lo hará por medio de su Espíritu, que vive en ustedes.

12 Por eso, hermanos, ya no estamos obligados a vivir de acuerdo con nuestros propios deseos. 13 Si ustedes viven de acuerdo a esos deseos, morirán para siempre; pero si por medio del Espíritu Santo ponen fin a esos malos deseos, tendrán vida eterna. 14 Todos los que viven en obediencia al Espíritu de Dios, son hijos de Dios. 15 Porque el Espíritu que Dios les ha dado no los esclaviza ni les hace tener miedo. Por el contrario, el Espíritu nos convierte en hijos de Dios y nos permite llamar a Dios: «¡Papá!» 16 El Espíritu de Dios se une a nuestro espíritu, y nos asegura que somos hijos de Dios. 17 Y como somos sus hijos, tenemos derecho a todo lo bueno que él ha preparado para nosotros. Todo eso lo compartiremos con Cristo. Y si de alguna manera sufrimos como él sufrió, seguramente también compartiremos con él la honra que recibirá.

Un futuro maravilloso

18 Estoy seguro de que los sufrimientos por los que ahora pasamos no son nada, si los comparamos con la gloriosa vida que Dios nos dará junto a él. 19 El mundo entero espera impaciente que Dios muestre a todos que nosotros somos sus hijos. 20 Pues todo el mundo está confundido, y no por su culpa, sino porque Dios así lo decidió. Pero al mundo le queda todavía la esperanza 21 de ser liberado de su destrucción. Tiene la esperanza de compartir la maravillosa libertad de los hijos de Dios. 22 Nosotros sabemos que este mundo se queja y sufre de dolor, como cuando una mujer embarazada está a punto de dar a luz.

23 Y no sólo sufre el mundo, sino que también sufrimos nosotros, los que tenemos al Espíritu Santo, que es el anticipo de todo lo que Dios nos dará después. Mientras esperamos que Dios nos adopte definitivamente como sus hijos, y nos libere del todo, sufrimos en silencio. 24 Dios nos salvó porque tenemos la confianza de que así sucederá. Pero esperar lo que ya se está viendo no es esperanza, pues ¿quién sigue esperando algo que ya tiene? 25 Sin embargo, si esperamos recibir algo que todavía no vemos, tenemos que esperarlo con paciencia.

26 Del mismo modo, y puesto que nuestra confianza en Dios es débil, el Espíritu Santo nos ayuda. Porque no sabemos cómo debemos orar a Dios, pero el Espíritu mismo ruega por nosotros, y lo hace de modo tan especial que no hay palabras para expresarlo. 27 Y Dios, que conoce todos nuestros pensamientos, sabe lo que el Espíritu Santo quiere decir. Porque el Espíritu ruega a Dios por su pueblo especial, y sus ruegos van de acuerdo con lo que Dios quiere.

28 Sabemos que Dios va preparando todo para el bien de los que lo aman, es decir, de los que él ha llamado de acuerdo con su plan. 29 Desde el principio, Dios ya sabía a quiénes iba a elegir, y ya había decidido que fueran semejantes a su Hijo, para que éste sea el Hijo mayor. 30 A los que él ya había elegido, los llamó; y a los que llamó también los aceptó; y a los que aceptó les dio un lugar de honor.

¡Cuánto nos ama Dios!

31 Sólo nos queda decir que, si Dios está de nuestra parte, nadie podrá estar en contra de nosotros. 32 Dios no nos negó ni siquiera a su propio Hijo, sino que lo entregó por nosotros, así que también nos dará junto con él todas las cosas. 33 ¿Quién puede acusar de algo malo a los que Dios ha elegido? ¡Si Dios mismo los ha declarado inocentes! 34 ¿Puede alguien castigarlos? ¡De ninguna manera, pues Jesucristo murió por ellos! Es más, Jesucristo resucitó, y ahora está a la derecha de Dios, rogando por nosotros. 35 ¿Quién podrá separarnos del amor de Jesucristo? Nada ni nadie. Ni los problemas, ni los sufrimientos, ni las dificultades. Tampoco podrán hacerlo el hambre ni el frío, ni los peligros ni la muerte. 36 Como dice la Biblia:

«Por causa tuya nos matan;
¡por ti nos tratan siempre
como a ovejas para el matadero!»

37 En medio de todos nuestros problemas, estamos seguros de que Jesucristo, quien nos amó, nos dará la victoria total. 38 Yo estoy seguro de que nada podrá separarnos del amor de Dios: ni la vida ni la muerte, ni los ángeles ni los espíritus, ni lo presente ni lo futuro, 39 ni los poderes del cielo ni los del infierno, ni nada de lo creado por Dios. ¡Nada, absolutamente nada, podrá separarnos del amor que Dios nos ha mostrado por medio de nuestro Señor Jesucristo!

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Romans 8
New English Translation

The Believer’s Relationship to the Holy Spirit

8 There is therefore now no condemnation for those who are in Christ Jesus.[a] 2 For the law of the life-giving Spirit[b] in Christ Jesus has set you[c] free from the law of sin and death. 3 For God achieved what the law could not do because[d] 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, 4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

5 For those who live according to the flesh have their outlook shaped by[e] the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 6 For the outlook[f] of the flesh is death, but the outlook of the Spirit is life and peace, 7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8 Those who are in the flesh cannot please God. 9 You, however, are not in[g] 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. 10 But if Christ is in you, your body is dead because of sin, but[h] the Spirit is your life[i] because of righteousness. 11 Moreover if the Spirit of the one[j] who raised Jesus from the dead lives in you, the one who raised Christ[k] from the dead will also make your mortal bodies alive through his Spirit who lives in you.[l]

12 So then,[m] brothers and sisters,[n] we are under obligation, not to the flesh, to live according to the flesh 13 (for if you live according to the flesh, you will[o] die),[p] but if by the Spirit you put to death the deeds of the body you will live. 14 For all who are led by the Spirit of God are[q] the sons of God. 15 For you did not receive the spirit of slavery leading again to fear,[r] but you received the Spirit of adoption,[s] by whom[t] we cry, “Abba,[u] Father.” 16 The Spirit himself bears witness to[v] our spirit that we are God’s children. 17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)[w]—if indeed we suffer with him so we may also be glorified with him.

18 For I consider that our present sufferings cannot even be compared[x] to the coming glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility—not willingly but because of God[y] who subjected it—in hope 21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 22 For we know that the whole creation groans and suffers together until now. 23 Not only this, but we ourselves also, who have the firstfruits of the Spirit,[z] groan inwardly as we eagerly await our adoption,[aa] the redemption of our bodies.[ab] 24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with endurance.[ac]

26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray,[ad] but the Spirit himself intercedes for us with inexpressible groanings. 27 And he[ae] who searches our hearts knows the mind of the Spirit, because the Spirit[af] intercedes on behalf of the saints according to God’s will. 28 And we know that all things work together[ag] for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son[ah] would be the firstborn among many brothers and sisters.[ai] 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

31 What then shall we say about these things? If God is for us, who can be against us? 32 Indeed, he who[aj] 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? 33 Who will bring any charge against God’s elect?[ak] It is God who justifies. 34 Who is the one who will condemn? Christ[al] is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?[am] 36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”[an] 37 No, in all these things we have complete victory[ao] through him[ap] who loved us! 38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers,[aq] nor things that are present, nor things to come, nor powers, 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.

Footnotes

  1. Romans 8:1 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mē kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid M) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in M.
  2. Romans 8:2 tn Grk “for the law of the Spirit of life.”
  3. Romans 8:2 tc Most mss read the first person singular pronoun με (me) here (A D 1175 1241 1505 1739c 1881 2464 M lat sa). The second person singular pronoun σε (se) is superior because of external support (א B (F: 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, ēleutherōsen; “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.
  4. Romans 8:3 tn Grk “in that.”
  5. Romans 8:5 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.
  6. Romans 8:6 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.
  7. Romans 8:9 tn Or “are not controlled by the flesh but by the Spirit.”
  8. Romans 8:10 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  9. Romans 8:10 tn Or “life-giving.” Grk “the Spirit is life.”
  10. Romans 8:11 sn The one who raised Jesus from the dead refers to God (also in the following clause).
  11. Romans 8:11 tc Several mss read ᾿Ιησοῦν (Iēsoun, “Jesus”) after Χριστόν (Christon, “Christ”; א* A D* 630 1506 1739 1881 bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be autographic, though, both because of external evidence (א2 B D2 F G Ψ 33 1175 1241 1505 2464 M 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).
  12. Romans 8:11 tc Most mss (B D F G Ψ 33 1175 1241 1739 1881 M 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.
  13. Romans 8:12 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  14. Romans 8:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  15. Romans 8:13 tn Grk “are about to, are certainly going to.”
  16. Romans 8:13 sn This remark is parenthetical to Paul’s argument.
  17. Romans 8:14 tn Grk “For as many as are being led by the Spirit of God, these are.”
  18. Romans 8:15 tn Grk “slavery again to fear.”
  19. Romans 8:15 tn The Greek term υἱοθεσία (huiothesia) 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).”
  20. Romans 8:15 tn Or “in that.”
  21. Romans 8:15 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
  22. Romans 8:16 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 (summartureō) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (martureō). 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.”
  23. Romans 8:17 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.
  24. Romans 8:18 tn Grk “are not worthy [to be compared].”
  25. Romans 8:20 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
  26. Romans 8:23 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.
  27. Romans 8:23 tn See the note on “adoption” in v. 15.
  28. Romans 8:23 tn Grk “body.”
  29. Romans 8:25 tn Or “perseverance.”
  30. Romans 8:26 tn Or “for we do not know what we ought to pray for.”
  31. Romans 8:27 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).
  32. Romans 8:27 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
  33. Romans 8:28 tc ὁ θεός (ho theos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 in P46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1175 1241 1505 1739 1881 2464 M latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
  34. Romans 8:29 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
  35. Romans 8:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  36. Romans 8:32 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?”
  37. Romans 8:33 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
  38. Romans 8:34 tc ‡ A number of significant and early witnesses, along with several others (P46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Iēsous, “Jesus”) after Χριστός (Christos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1175 1241 1739 1881 M sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA28 has the word in brackets, indicating doubt as to its authenticity.tn Grk “who also.”
  39. Romans 8:35 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
  40. Romans 8:36 sn A quotation from Ps 44:22.
  41. Romans 8:37 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
  42. Romans 8:37 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
  43. Romans 8:38 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
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Romans 8
New King James Version

Free from Indwelling Sin

8 There is therefore now no condemnation to those who are in Christ Jesus, (A)who[a] do not walk according to the flesh, but according to the Spirit. 2 For (B)the law of (C)the Spirit of life in Christ Jesus has made me free from (D)the law of sin and death. 3 For (E)what the law could not do in that it was weak through the flesh, (F)God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, 4 that the righteous requirement of the law might be fulfilled in us who (G)do not walk according to the flesh but according to the Spirit. 5 For (H)those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, (I)the things of the Spirit. 6 For (J)to be [b]carnally minded is death, but to be spiritually minded is life and peace. 7 Because (K)the [c]carnal mind is enmity against God; for it is not subject to the law of God, (L)nor indeed can be. 8 So then, those who are in the flesh cannot please God.

9 But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. 10 And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. 11 But if the Spirit of (M)Him who raised Jesus from the dead dwells in you, (N)He who raised Christ from the dead will also give life to your mortal bodies [d]through His Spirit who dwells in you.

Sonship Through the Spirit

12 (O)Therefore, brethren, we are debtors—not to the flesh, to live according to the flesh. 13 For (P)if you live according to the flesh you will die; but if by the Spirit you (Q)put to death the deeds of the body, you will live. 14 For (R)as many as are led by the Spirit of God, these are sons of God. 15 For (S)you did not receive the spirit of bondage again (T)to fear, but you received the (U)Spirit of adoption by whom we cry out, (V)“Abba,[e] Father.” 16 (W)The Spirit Himself bears witness with our spirit that we are children of God, 17 and if children, then (X)heirs—heirs of God and joint heirs with Christ, (Y)if indeed we suffer with Him, that we may also be glorified together.

From Suffering to Glory

18 For I consider that (Z)the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For (AA)the earnest expectation of the creation eagerly waits for the revealing of the sons of God. 20 For (AB)the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; 21 because the creation itself also will be delivered from the bondage of [f]corruption into the glorious (AC)liberty of the children of God. 22 For we know that the whole creation (AD)groans and labors with birth pangs together until now. 23 Not only that, but we also who have (AE)the firstfruits of the Spirit, (AF)even we ourselves groan (AG)within ourselves, eagerly waiting for the adoption, the (AH)redemption of our body. 24 For we were saved in this hope, but (AI)hope that is seen is not hope; for why does one still hope for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with perseverance.

26 Likewise the Spirit also helps in our weaknesses. For (AJ)we do not know what we should pray for as we ought, but (AK)the Spirit Himself makes intercession [g]for us with groanings which cannot be uttered. 27 Now (AL)He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints (AM)according to the will of God.

28 And we know that all things work together for good to those who love God, to those (AN)who are the called according to His purpose. 29 For whom (AO)He foreknew, (AP)He also predestined (AQ)to be conformed to the image of His Son, (AR)that He might be the firstborn among many brethren. 30 Moreover whom He predestined, these He also (AS)called; whom He called, these He also (AT)justified; and whom He justified, these He also (AU)glorified.

God’s Everlasting Love

31 What then shall we say to these things? (AV)If God is for us, who can be against us? 32 (AW)He who did not spare His own Son, but (AX)delivered Him up for us all, how shall He not with Him also freely give us all things? 33 Who shall bring a charge against God’s elect? (AY)It is God who justifies. 34 (AZ)Who is he who condemns? It is Christ who died, and furthermore is also risen, (BA)who is even at the right hand of God, (BB)who also makes intercession for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written:

(BC)“For Your sake we are killed all day long;
We are accounted as sheep for the slaughter.”

37 (BD)Yet in all these things we are more than conquerors through Him who loved us. 38 For I am persuaded that neither death nor life, nor angels nor (BE)principalities nor powers, nor things present nor things to come, 39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Footnotes

  1. Romans 8:1 NU omits the rest of v. 1.
  2. Romans 8:6 fleshly
  3. Romans 8:7 fleshly
  4. Romans 8:11 Or because of
  5. Romans 8:15 Lit., in Aram., Father
  6. Romans 8:21 decay
  7. Romans 8:26 NU omits for us
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