Romans 2-4

New English Translation

Footnotes

1. Romans 2:1 sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27-30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).
2. Romans 2:1 tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
3. Romans 2:1 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
4. Romans 2:1 tn Grk “O man.”
5. Romans 2:1 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
6. Romans 2:1 tn Grk “in/by (that) which.”
7. Romans 2:2 tn Or “based on truth.”
8. Romans 2:3 tn Grk “do you think this,” referring to the clause in v. 3b.
9. Romans 2:3 tn Grk “O man, the one who judges.”
10. Romans 2:3 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
11. Romans 2:4 tn Grk “being unaware.”
12. Romans 2:5 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
13. Romans 2:5 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
14. Romans 2:6 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
15. Romans 2:6 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
16. Romans 2:6 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
17. Romans 2:8 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
18. Romans 2:8 tn Grk “those who [are] from selfish ambition.”
19. Romans 2:8 tn Grk “are persuaded by, obey.”
20. Romans 2:9 tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”
21. Romans 2:9 tn Grk “every soul of man.”
22. Romans 2:9 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
23. Romans 2:10 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
24. Romans 2:12 sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
25. Romans 2:13 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
26. Romans 2:14 sn Gentile is a NT term for a non-Jew.
27. Romans 2:14 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (phusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.
28. Romans 2:14 tn Grk “do by nature the things of the law.”
29. Romans 2:15 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
30. Romans 2:15 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
31. Romans 2:15 tn Or “excuse.”
32. Romans 2:15 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
33. Romans 2:16 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
34. Romans 2:16 tn Grk “of people.”
35. Romans 2:16 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
36. Romans 2:17 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
37. Romans 2:17 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
38. Romans 2:18 tn Grk “the will.”
39. Romans 2:18 tn Grk “because of being instructed out of the law.”
40. Romans 2:19 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
41. Romans 2:21 tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).
42. Romans 2:22 tn Or “detest.”
43. Romans 2:24 sn A quotation from Isa 52:5.
44. Romans 2:25 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomē) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).
45. Romans 2:25 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
46. Romans 2:25 tn Grk “if you should be a transgressor of the law.”
47. Romans 2:26 tn The Greek word φυλάσσω (phulassō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
48. Romans 2:27 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
49. Romans 2:27 tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.
50. Romans 2:27 tn Or “written code.”
51. Romans 2:29 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
52. Romans 2:29 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).
53. Romans 2:29 tn Or “written code.”
54. Romans 2:29 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.
55. Romans 3:2 tn Grk “much in every way.”
56. Romans 3:2 tc ‡ Most witnesses (א A D² 33 M) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁸ has the γάρ in brackets, indicating doubt as to its authenticity.tn Grk “first indeed that.”
57. Romans 3:2 tn Grk “they were.”
58. Romans 3:2 tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
59. Romans 3:4 tn Grk “every man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to stress humanity rather than masculinity.
60. Romans 3:4 tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.
61. Romans 3:4 tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.
62. Romans 3:4 tn Or “prevail when you judge.” A quotation from Ps 51:4.
63. Romans 3:5 tn Or “shows clearly.”
64. Romans 3:5 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
65. Romans 3:7 tn Grk “abounded unto.”
66. Romans 3:8 tn Grk “(as we are slandered and some affirm that we say…).”
67. Romans 3:8 tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
68. Romans 3:12 sn Verses 10-12 are a quotation from Ps 14:1-3.
69. Romans 3:13 tn Grk “their throat is an opened grave.”
70. Romans 3:13 sn A quotation from Pss 5:9; 140:3.
71. Romans 3:14 tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
72. Romans 3:14 sn A quotation from Ps 10:7.
73. Romans 3:17 sn Rom 3:15-17 is a quotation from Isa 59:7-8.
74. Romans 3:18 sn A quotation from Ps 36:1.
75. Romans 3:19 tn Grk “in,” “in connection with.”
76. Romans 3:20 sn An allusion to Ps 143:2.
77. Romans 3:20 tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.
78. Romans 3:20 tn Grk “is.”
79. Romans 3:21 tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
80. Romans 3:21 tn Or “which is attested by the law and the prophets.”
81. Romans 3:22 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
82. Romans 3:24 tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
83. Romans 3:25 tn Or “purposed, intended.”
84. Romans 3:25 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
85. Romans 3:25 tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (en tō autou haimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (hilastērion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proetheto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
86. Romans 3:25 tn The word ἱλαστήριον (hilastērion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25, ” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
87. Romans 3:25 tn The prepositional phrase διὰ πίστεως (dia pisteōs) here modifies the noun ἱλαστήριον (hilastērion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV “effective through faith”).
88. Romans 3:25 tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
89. Romans 3:25 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
90. Romans 3:26 tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
91. Romans 3:26 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
92. Romans 3:26 tn Or “righteous.”
93. Romans 3:26 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
94. Romans 3:27 tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.
95. Romans 3:27 tn Grk “By what sort of law?”
96. Romans 3:28 tn Here ἄνθρωπον (anthrōpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
97. Romans 3:28 tn See the note on the phrase “works of the law” in Rom 3:20.
98. Romans 3:30 tn Grk “but if indeed God is one.”
99. Romans 3:31 tn Grk “render inoperative.”
100. Romans 3:31 tn Grk “but” (Greek ἀλλά, alla).
101. Romans 4:1 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
102. Romans 4:1 tn Grk “has found?”
103. Romans 4:2 tn Or “was justified.”
104. Romans 4:3 tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.
105. Romans 4:3 sn A quotation from Gen 15:6.
106. Romans 4:4 tn Grk “not according to grace but according to obligation.”
107. Romans 4:5 tn Or “who justifies the ungodly.”
108. Romans 4:7 tn Or “Happy.”
109. Romans 4:8 tn The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
110. Romans 4:8 tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.
111. Romans 4:8 sn A quotation from Ps 32:1-2.
112. Romans 4:9 tn Or “happiness.”
113. Romans 4:9 tn Grk “upon.”
114. Romans 4:9 sn See the note on “circumcision” in 2:25.
115. Romans 4:9 tn Grk “upon.”
116. Romans 4:9 sn A quotation from Gen 15:6.
117. Romans 4:11 tn Grk “of the faith, the one [existing] in uncircumcision.”
118. Romans 4:11 tn Grk “that he might be,” giving the purpose of v. 11a.
119. Romans 4:11 tn Grk “through uncircumcision.”
120. Romans 4:12 tn Grk “the father of circumcision.”
121. Romans 4:12 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
122. Romans 4:13 sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:3).
123. Romans 4:14 tn Grk “rendered inoperative.”
124. Romans 4:15 tn Or “violation.”
125. Romans 4:16 tn Grk “that it might be according to grace.”
126. Romans 4:16 tn Grk “those who are of the faith of Abraham.”
127. Romans 4:17 tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.
128. Romans 4:17 tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)
129. Romans 4:17 tn “The God” is not in the Greek text but is supplied for clarity.
130. Romans 4:17 tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (hōs onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo (“creation out of nothing,” a technical theological phrase) is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).
131. Romans 4:18 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
132. Romans 4:18 tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
133. Romans 4:18 sn A quotation from Gen 17:5.
134. Romans 4:18 tn Grk “according to that which had been spoken.”
135. Romans 4:18 sn A quotation from Gen 15:5.
136. Romans 4:19 tc Most mss (D F G Ψ 33 1881 M it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.
137. Romans 4:19 tc ‡ Most witnesses (א A C D Ψ 33 M bo) have ἤδη (ēdē, “already”) at this point in v. 19. But B F G 630 1739 1881 lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as autographic. NA²⁸ includes the word in brackets, indicating doubt as to its authenticity.
138. Romans 4:20 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
139. Romans 4:21 tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
140. Romans 4:21 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
141. Romans 4:22 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
142. Romans 4:23 tn A quotation from Gen 15:6.
143. Romans 4:23 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
144. Romans 4:25 tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
145. Romans 4:25 tn Or “handed over.” sn The verb translated given over (παραδίδωμι, paradidōmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).
146. Romans 4:25 tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.
147. Romans 4:25 sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.