Bible in 90 Days

Footnotes

1. Acts 28:17 tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
2. Acts 28:17 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3. Acts 28:17 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
4. Acts 28:17 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
5. Acts 28:17 tn The participle ποιήσας (poiēsas) has been translated as a concessive adverbial participle.
6. Acts 28:17 tn Or “forefathers”; Grk “fathers.”sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
7. Acts 28:17 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredothēn) has been translated “handed over.”
8. Acts 28:18 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.
9. Acts 28:18 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”
10. Acts 28:18 sn They wanted to release me. See Acts 25:23-27.
11. Acts 28:18 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
12. Acts 28:19 tn That is, objected to my release.
13. Acts 28:19 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
14. Acts 28:19 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges.’”
15. Acts 28:19 tn Or “my own nation.”
16. Acts 28:20 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
17. Acts 28:21 tn Grk “they said to him.”
18. Acts 28:21 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomenos) has been translated as a finite verb due to requirements of contemporary English style.
19. Acts 28:22 tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.
20. Acts 28:22 tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.
21. Acts 28:22 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
22. Acts 28:23 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
23. Acts 28:23 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
24. Acts 28:23 tn Or “came to him in his rented quarters.”
25. Acts 28:23 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
26. Acts 28:23 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
27. Acts 28:23 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.
28. Acts 28:23 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”
29. Acts 28:23 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures. This is yet another summary of the message like that in 18:28. The nature of the kingdom of God in the NT and in Jesus’ teaching (along with Paul’s teaching here) has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See also Luke 6:20; 11:20; 17:20-21; Acts 1:3.
30. Acts 28:23 tn Or “persuade.”
31. Acts 28:24 tn Or “persuaded.”
32. Acts 28:24 tn Grk “by the things spoken.”
33. Acts 28:24 sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).
34. Acts 28:25 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
35. Acts 28:25 tn Or “forefathers”; Grk “fathers.”
36. Acts 28:26 tn Grk “you will hear with hearing” (an idiom).
37. Acts 28:26 tn Or “seeing”; Grk “you will look by looking” (an idiom).
38. Acts 28:27 tn Or “insensitive.”sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.
39. Acts 28:27 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
40. Acts 28:27 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
41. Acts 28:27 sn A quotation from Isa 6:9-10.
42. Acts 28:28 tn Grk “Therefore let it be known to you.”
43. Acts 28:28 tn Or “of God.”
44. Acts 28:28 sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).
45. Acts 28:28 tn Grk “they also.”
46. Acts 28:28 tc Some later mss include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is lacking in P^74vid א A B E Ψ 048 33 81 1175 1739 2464 and a number of versions. They are included (with a few minor variations) in M it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.
47. Acts 28:30 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
48. Acts 28:30 tn Or “stayed.”
49. Acts 28:30 tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cf. Jos., Ant. 18, 235).”
50. Acts 28:30 tn Or “and received.”
51. Acts 28:31 sn See the note on the kingdom of God in v. 23.
52. Acts 28:31 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
53. Acts 28:31 tn Or “openness.”
54. Acts 28:31 sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.
55. Romans 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
56. Romans 1:1 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
57. Romans 1:1 tc Many significant mss, as well as several others (P²⁶ א A G Ψ 33 1739 1881 M), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (P¹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely autographic (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.
58. Romans 1:1 tn Grk “a called apostle.”
59. Romans 1:1 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion theou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) 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. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
60. Romans 1:2 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
61. Romans 1:3 tn Grk “born of the seed” (an idiom).
62. Romans 1:3 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
63. Romans 1:4 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (horisthentos, from ὁρίζω, horizō) “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.”
64. Romans 1:4 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
65. Romans 1:4 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).
66. Romans 1:5 tn Grk “through whom.”
67. Romans 1:5 tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.
68. Romans 1:5 tn Grk “and apostleship for obedience.”
69. Romans 1:5 tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.
70. Romans 1:6 tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
71. Romans 1:6 tn Grk “called of Jesus Christ.”
72. Romans 1:7 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.
73. Romans 1:7 tn Grk “Grace to you and peace.”
74. Romans 1:8 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
75. Romans 1:9 tn Grk “whom I serve in my spirit in the gospel.”
76. Romans 1:9 tn Grk “as.”
77. Romans 1:10 tn Grk “remember you, always asking.”
78. Romans 1:10 tn Grk “succeed in coming to you in the will of God.”
79. Romans 1:11 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
80. Romans 1:12 tn Grk “that is, to be comforted together with you through the faith in one another.”
81. Romans 1:13 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
82. Romans 1:13 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
83. Romans 1:13 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
84. Romans 1:14 tn Or “obligated.”
85. Romans 1:15 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (prothumos, “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
86. Romans 1:16 sn Here the Greek refers to anyone who is not Jewish.
87. Romans 1:17 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
88. Romans 1:17 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
89. Romans 1:17 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pisteōs eis pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
90. Romans 1:17 sn A quotation from Hab 2:4.
91. Romans 1:18 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phrase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
92. Romans 1:18 tn “Their” is implied in the Greek, but is supplied because of English style.
93. Romans 1:18 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
94. Romans 1:19 tn Grk “is manifest to/in them.”
95. Romans 1:20 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
96. Romans 1:21 tn Grk “heart.”
97. Romans 1:22 tn The participle φάσκοντες (phaskontes) is used concessively here.
98. Romans 1:23 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (aphthartos, “immortal, imperishable, incorruptible”) and φθαρτός (phthartos, “mortal, corruptible, subject to decay”).
99. Romans 1:23 sn Possibly an allusion to Ps 106:19-20.
100. Romans 1:24 sn Possibly an allusion to Ps 81:12.
101. Romans 1:24 tn Or “God delivered them up to the desires of their hearts for impurity.” It is possible that a technical, legal idiom is used here; if so, it would describe God delivering sinners up to a custodian for punishment (see R. Jewett, Romans [Hermeneia], 166-67). In this instance, then, sinners would be given over to their own desires for the express purpose of working more impurity.
102. Romans 1:24 tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesthai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
103. Romans 1:24 tn Grk “among them.”
104. Romans 1:25 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.
105. Romans 1:25 tn Grk “the lie.”
106. Romans 1:25 tn Or “creature, created things.”
107. Romans 1:26 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (chrēsis) has the force of “sexual relations” here (L&N 23.65).
108. Romans 1:27 tn Grk “likewise so also the males abandoning the natural function of the female.”
109. Romans 1:27 tn Grk “burned with intense desire” (L&N 25.16).
110. Romans 1:27 tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
111. Romans 1:28 tn Grk “and just as they did not approve to have God in knowledge.”
112. Romans 1:28 tn Grk “the things that are improper.”
113. Romans 1:29 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
114. Romans 1:29 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
115. Romans 1:31 tn Or “promise-breakers.”
116. Romans 1:32 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
117. Romans 1:32 tn Grk “are worthy of death.”
118. Romans 1:32 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
119. 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).
120. 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.
121. Romans 2:1 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
122. Romans 2:1 tn Grk “O man.”
123. Romans 2:1 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
124. Romans 2:1 tn Grk “in/by (that) which.”
125. Romans 2:2 tn Or “based on truth.”
126. Romans 2:3 tn Grk “do you think this,” referring to the clause in v. 3b.
127. Romans 2:3 tn Grk “O man, the one who judges.”
128. Romans 2:3 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
129. Romans 2:4 tn Grk “being unaware.”
130. Romans 2:5 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
131. Romans 2:5 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
132. 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.
133. 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.
134. Romans 2:6 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
135. Romans 2:8 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
136. Romans 2:8 tn Grk “those who [are] from selfish ambition.”
137. Romans 2:8 tn Grk “are persuaded by, obey.”
138. 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…”
139. Romans 2:9 tn Grk “every soul of man.”
140. Romans 2:9 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
141. 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.
142. 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.
143. 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.”
144. Romans 2:14 sn Gentile is a NT term for a non-Jew.
145. 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.
146. Romans 2:14 tn Grk “do by nature the things of the law.”
147. 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.
148. Romans 2:15 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
149. Romans 2:15 tn Or “excuse.”
150. Romans 2:15 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
151. 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.
152. Romans 2:16 tn Grk “of people.”
153. Romans 2:16 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
154. Romans 2:17 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
155. Romans 2:17 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
156. Romans 2:18 tn Grk “the will.”
157. Romans 2:18 tn Grk “because of being instructed out of the law.”
158. 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.
159. 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).
160. Romans 2:22 tn Or “detest.”
161. Romans 2:24 sn A quotation from Isa 52:5.
162. 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).
163. Romans 2:25 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
164. Romans 2:25 tn Grk “if you should be a transgressor of the law.”
165. 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.
166. 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.
167. 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.
168. Romans 2:27 tn Or “written code.”
169. Romans 2:29 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
170. 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).
171. Romans 2:29 tn Or “written code.”
172. 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.
173. Romans 3:2 tn Grk “much in every way.”
174. 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.”
175. Romans 3:2 tn Grk “they were.”
176. 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.
177. Romans 3:4 tn Grk “every man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to stress humanity rather than masculinity.
178. 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.
179. 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.
180. Romans 3:4 tn Or “prevail when you judge.” A quotation from Ps 51:4.
181. Romans 3:5 tn Or “shows clearly.”
182. Romans 3:5 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
183. Romans 3:7 tn Grk “abounded unto.”
184. Romans 3:8 tn Grk “(as we are slandered and some affirm that we say…).”
185. 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.
186. Romans 3:12 sn Verses 10-12 are a quotation from Ps 14:1-3.
187. Romans 3:13 tn Grk “their throat is an opened grave.”
188. Romans 3:13 sn A quotation from Pss 5:9; 140:3.
189. 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.
190. Romans 3:14 sn A quotation from Ps 10:7.
191. Romans 3:17 sn Rom 3:15-17 is a quotation from Isa 59:7-8.
192. Romans 3:18 sn A quotation from Ps 36:1.
193. Romans 3:19 tn Grk “in,” “in connection with.”
194. Romans 3:20 sn An allusion to Ps 143:2.
195. 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.
196. Romans 3:20 tn Grk “is.”
197. 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.
198. Romans 3:21 tn Or “which is attested by the law and the prophets.”
199. 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.
200. 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.
201. Romans 3:25 tn Or “purposed, intended.”
202. 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.
203. 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).
204. 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.
205. 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”).
206. 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.
207. Romans 3:25 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
208. 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.
209. Romans 3:26 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
210. Romans 3:26 tn Or “righteous.”
211. 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.”
212. 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.
213. Romans 3:27 tn Grk “By what sort of law?”
214. Romans 3:28 tn Here ἄνθρωπον (anthrōpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
215. Romans 3:28 tn See the note on the phrase “works of the law” in Rom 3:20.
216. Romans 3:30 tn Grk “but if indeed God is one.”
217. Romans 3:31 tn Grk “render inoperative.”
218. Romans 3:31 tn Grk “but” (Greek ἀλλά, alla).
219. Romans 4:1 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
220. Romans 4:1 tn Grk “has found?”
221. Romans 4:2 tn Or “was justified.”
222. 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.
223. Romans 4:3 sn A quotation from Gen 15:6.
224. Romans 4:4 tn Grk “not according to grace but according to obligation.”
225. Romans 4:5 tn Or “who justifies the ungodly.”
226. Romans 4:7 tn Or “Happy.”
227. 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.”
228. 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.
229. Romans 4:8 sn A quotation from Ps 32:1-2.
230. Romans 4:9 tn Or “happiness.”
231. Romans 4:9 tn Grk “upon.”
232. Romans 4:9 sn See the note on “circumcision” in 2:25.
233. Romans 4:9 tn Grk “upon.”
234. Romans 4:9 sn A quotation from Gen 15:6.
235. Romans 4:11 tn Grk “of the faith, the one [existing] in uncircumcision.”
236. Romans 4:11 tn Grk “that he might be,” giving the purpose of v. 11a.
237. Romans 4:11 tn Grk “through uncircumcision.”
238. Romans 4:12 tn Grk “the father of circumcision.”
239. Romans 4:12 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
240. 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).
241. Romans 4:14 tn Grk “rendered inoperative.”
242. Romans 4:15 tn Or “violation.”
243. Romans 4:16 tn Grk “that it might be according to grace.”
244. Romans 4:16 tn Grk “those who are of the faith of Abraham.”
245. 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.
246. 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].)
247. Romans 4:17 tn “The God” is not in the Greek text but is supplied for clarity.
248. 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]).
249. Romans 4:18 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
250. 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.
251. Romans 4:18 sn A quotation from Gen 17:5.
252. Romans 4:18 tn Grk “according to that which had been spoken.”
253. Romans 4:18 sn A quotation from Gen 15:5.
254. 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.
255. 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.
256. 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.
257. 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.
258. Romans 4:21 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
259. Romans 4:22 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
260. Romans 4:23 tn A quotation from Gen 15:6.
261. Romans 4:23 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
262. 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.
263. 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).
264. 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.
265. 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.
266. Romans 5:1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
267. Romans 5:1 tc A number of significant witnesses have the subjunctive ἔχωμεν (echōmen, “let us have”) instead of ἔχομεν (echomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁵ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁸ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the autograph. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was the initial text—just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirēnēn echōmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
268. Romans 5:2 tc ‡ There is some dispute over whether τῇ πίστει is here or not. Several decent witnesses lack the words (B D F G 0220 sa Ambst) while they are found (with ἐν preceding the article in some) in other witnesses, some of which are very good (א [+ ἐν in א¹; lacking in א*, omitted in א^c] A [also with ἐν] C Ψ 33 1739 1881 lat). On balance, the shorter reading has stronger external witnesses. As well, (ἐν) τῇ πίστει strikes the reader as mildly redundant and certainly as a clarification. As such, it seems to be a motivated reading. It is thus best to delete the words from the text.
269. Romans 5:2 tn Or “exult, boast.”
270. Romans 5:3 tn Here δέ (de) has not been translated because of differences between Greek and English style.
271. Romans 5:5 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (hē agapē tou theou, “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).
272. Romans 5:5 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
273. Romans 5:7 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
274. Romans 5:9 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiōthentes) has been translated as a causal adverbial participle.
275. Romans 5:9 tn Or, according to BDF §219.3, “at the price of his blood.”
276. Romans 5:9 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
277. Romans 5:11 tn Here δέ (de) has not been translated because of differences between Greek and English style.
278. Romans 5:11 tn Or “exult, boast.”
279. Romans 5:12 tn Here ἀνθρώπους (anthrōpous) has been translated as a generic (“people”) since both men and women are clearly intended in this context.
280. Romans 5:12 tn The translation of the phrase ἐφ᾿ ᾧ (eph hō) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
281. Romans 5:13 tn Grk “for before the law.”
282. Romans 5:13 tn Or “sin is not reckoned.”
283. Romans 5:14 tn Or “pattern.”
284. Romans 5:14 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
285. Romans 5:15 tn Grk “but not as the transgression, so also [is] the gracious gift.”
286. Romans 5:15 sn Here the one man refers to Adam (cf. 5:14).
287. Romans 5:16 tn Grk “and not as through the one who sinned [is] the gift.”
288. Romans 5:16 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
289. Romans 5:16 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
290. Romans 5:16 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
291. Romans 5:17 sn Here the one man refers to Adam (cf. 5:14).
292. Romans 5:18 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.
293. Romans 5:18 tn Grk “[it is] unto condemnation for all people.”
294. Romans 5:18 tn Here ἀνθρώπους (anthrōpous) has been translated as a generic (“people”) since both men and women are clearly intended in this context.
295. Romans 5:18 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
296. Romans 5:18 sn One transgression refers to the sin of Adam in Gen 3:1-24.
297. Romans 5:18 sn The one righteous act refers to Jesus’ death on the cross.
298. Romans 5:18 tn Grk “righteousness of life.”
299. Romans 5:19 sn Here the one man refers to Adam (cf. 5:14).
300. Romans 5:19 tn Grk “the many.”
301. Romans 5:19 sn One man refers here to Jesus Christ.
302. Romans 5:19 tn Grk “the many.”
303. Romans 5:20 tn Grk “slipped in.”
304. Romans 5:20 tn Or “trespass.”
305. Romans 6:4 tn Grk “may walk in newness of life,” in which ζωῆς (zōēs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).
306. Romans 6:5 tn Grk “we will certainly also of his resurrection.”
307. Romans 6:6 tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
308. Romans 6:6 tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargeō) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).
309. Romans 6:7 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
310. Romans 6:9 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
311. Romans 6:9 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
312. Romans 6:11 tc ‡ Some Alexandrian and Byzantine mss (P^94vid א* B C 81 365 1506 1739 1881) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western textual clusters (P^46vid A D*^,c F G 33). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁸ includes the infinitive in brackets, indicating doubt as to its authenticity.
313. Romans 6:11 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
314. Romans 6:13 tn Or “weapons, tools.”
315. Romans 6:13 tn Or “wickedness, injustice.”
316. Romans 6:13 tn Or “weapons, tools.”
317. Romans 6:16 tn Grk “to whom you present yourselves.”
318. Romans 6:16 tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.
319. Romans 6:16 tn Grk “either of sin unto death, or obedience unto righteousness.”
320. Romans 6:17 tn Grk “you were slaves of sin but you obeyed.”
321. Romans 6:17 tn Or “type, form.”
322. Romans 6:19 tn Or “because of your natural limitations” (NRSV). sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
323. Romans 6:21 tn Grk “fruit.”
324. Romans 6:21 tn Grk “have,” in a tense emphasizing their customary condition in the past.
325. Romans 6:22 tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”
326. Romans 6:22 tn Grk “fruit.”
327. Romans 6:23 tn A figurative extension of ὀψώνιον (opsōnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.
328. Romans 7:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
329. Romans 7:1 sn Here person refers to a human being.
330. Romans 7:2 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
331. Romans 7:2 tn Grk “husband.”sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.
332. Romans 7:3 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.
333. Romans 7:3 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
334. Romans 7:4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
335. Romans 7:4 tn Grk “that we might bear fruit to God.”
336. Romans 7:5 tn That is, before we were in Christ.
337. Romans 7:5 tn Or “sinful passions.”
338. Romans 7:5 tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.
339. Romans 7:6 tn Grk “having died.” The participle ἀποθανόντες (apothanontes) has been translated as a causal adverbial participle.
340. Romans 7:6 tn Grk “in the newness of the Spirit and not in the oldness of the letter.”
341. Romans 7:7 sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).
342. Romans 7:7 tn Grk “I would not have known covetousness.”
343. Romans 7:7 sn A quotation from Exod 20:17 and Deut 5:21.
344. Romans 7:8 tn Or “covetousness.”
345. Romans 7:10 tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.
346. Romans 7:10 tn Grk “and there was found in/for me the commandment which was for life—this was for death.”
347. Romans 7:11 tn Or “and through it killed me.”
348. Romans 7:14 tn Grk “under sin.”
349. Romans 7:15 tn Grk “but what I hate, this I do.”
350. Romans 7:16 tn Grk “I agree with the law that it is good.”
351. Romans 7:18 tn Grk “For to wish is present in/with me, but not to do it.”
352. Romans 7:25 tc ‡ Most mss (א* A 1739 1881 M sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506), the reading of NA²⁸. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucharistō tō theō) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 M lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.
353. Romans 7:25 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.
354. Romans 7:25 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
355. Romans 7:25 tn The words “I serve” have been repeated here for clarity.
356. 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 33^vid 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.
357. Romans 8:2 tn Grk “for the law of the Spirit of life.”
358. Romans 8:2 tc Most mss read the first person singular pronoun με (me) here (A D 1175 1241 1505 1739^c 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.
359. Romans 8:3 tn Grk “in that.”
360. 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.
361. 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.
362. Romans 8:9 tn Or “are not controlled by the flesh but by the Spirit.”
363. Romans 8:10 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
364. Romans 8:10 tn Or “life-giving.” Grk “the Spirit is life.”
365. Romans 8:11 sn The one who raised Jesus from the dead refers to God (also in the following clause).
366. 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).
367. 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.
368. 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.
369. Romans 8:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
370. Romans 8:13 tn Grk “are about to, are certainly going to.”
371. Romans 8:13 sn This remark is parenthetical to Paul’s argument.
372. Romans 8:14 tn Grk “For as many as are being led by the Spirit of God, these are.”
373. Romans 8:15 tn Grk “slavery again to fear.”
374. 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).”
375. Romans 8:15 tn Or “in that.”
376. 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.
377. 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.”
378. 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.
379. Romans 8:18 tn Grk “are not worthy [to be compared].”
380. Romans 8:20 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
381. 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.
382. Romans 8:23 tn See the note on “adoption” in v. 15.
383. Romans 8:23 tn Grk “body.”
384. Romans 8:25 tn Or “perseverance.”
385. Romans 8:26 tn Or “for we do not know what we ought to pray for.”
386. 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).
387. Romans 8:27 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
388. 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).
389. Romans 8:29 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
390. Romans 8:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
391. 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?”
392. 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).
393. Romans 8:34 tc ‡ A number of significant and early witnesses, along with several others (P^46vid 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.”
394. 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).
395. Romans 8:36 sn A quotation from Ps 44:22.
396. 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.”
397. 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.
398. 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).
399. Romans 9:1 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.
400. Romans 9:1 tn Or “my conscience bears witness to me.”
401. Romans 9:2 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
402. Romans 9:3 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
403. Romans 9:3 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
404. Romans 9:3 tn Grk “my kinsmen according to the flesh.”
405. Romans 9:4 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
406. Romans 9:4 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).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
407. Romans 9:4 tn Or “cultic service.”
408. Romans 9:5 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
409. Romans 9:5 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
410. Romans 9:5 tn Grk “according to the flesh.”
411. Romans 9:5 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
412. Romans 9:5 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (ho ōn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5, ” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
413. Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
414. Romans 9:7 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.sn A quotation from Gen 21:12.
415. Romans 9:8 tn Grk “That is,” or “That is to say.”
416. Romans 9:8 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring.
417. Romans 9:9 tn Grk “For this is the word of promise.”
418. Romans 9:9 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
419. Romans 9:9 sn A quotation from Gen 18:10, 14.
420. Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
421. Romans 9:11 tn Grk “God’s purpose according to election.”
422. Romans 9:11 tn Or “not based on works but based on…”
423. Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
424. Romans 9:12 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA²⁸/UBS⁵, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
425. Romans 9:12 sn A quotation from Gen 25:23.
426. Romans 9:13 sn A quotation from Mal 1:2-3.
427. Romans 9:15 sn A quotation from Exod 33:19.
428. Romans 9:16 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
429. Romans 9:16 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
430. Romans 9:17 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
431. Romans 9:17 sn A quotation from Exod 9:16.
432. Romans 9:18 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
433. Romans 9:18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
434. Romans 9:18 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
435. Romans 9:20 tn Grk “O man.”
436. Romans 9:20 tn Grk “On the contrary, O man, who are you to talk back to God?”
437. Romans 9:20 sn A quotation from Isa 29:16; 45:9.
438. Romans 9:21 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
439. Romans 9:21 tn Grk “one vessel for honor and another for dishonor.”
440. Romans 9:22 tn Grk “vessels.” This is the same Greek word used in v. 21.
441. Romans 9:22 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination.
442. Romans 9:22 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
443. Romans 9:23 tn Grk “vessels.” This is the same Greek word used in v. 21.
444. Romans 9:25 tn Grk “and her who was not beloved, ‘Beloved.’”
445. Romans 9:25 sn A quotation from Hos 2:23.
446. Romans 9:26 tn Grk “And it will be in the very place.”
447. Romans 9:26 sn A quotation from Hos 1:10.
448. Romans 9:27 tn Grk “sons.”
449. Romans 9:28 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (P⁴⁶ א* A B 6 1506 1739 1881 co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 1175 1241 1505 2464 M lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself. tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelōn kai suntemnōn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
450. Romans 9:29 tn Here καί (kai) has not been translated because of differences between Greek and English style.
451. Romans 9:29 tn Traditionally, “Lord of Hosts”; or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
452. Romans 9:29 sn A quotation from Isa 1:9.
453. Romans 9:31 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
454. Romans 9:31 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunēs) as an attributed genitive (see ExSyn 89-91).
455. Romans 9:31 tn Grk “has not attained unto the law.”
456. Romans 9:32 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
457. Romans 9:32 tc Most mss, especially the later ones (א² D Ψ 33 1175 1241 1505 2464 M sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 lat co. The longer reading thus is weaker externally and internally, apparently being motivated by a need to clarify.tn Grk “but as by works.”
458. Romans 9:32 tn Grk “the stone of stumbling.”
459. Romans 9:33 tn Grk “a stone of stumbling and a rock of offense.”
460. Romans 9:33 sn A quotation from Isa 28:16; 8:14.
461. Romans 10:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
462. Romans 10:1 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
463. Romans 10:2 tn Grk “they have a zeal for God.”
464. Romans 10:2 tn Grk “in accord with knowledge.” sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).
465. Romans 10:5 sn A quotation from Lev 18:5.
466. Romans 10:6 sn A quotation from Deut 9:4.
467. Romans 10:6 sn A quotation from Deut 30:12.
468. Romans 10:7 sn A quotation from Deut 30:13.
469. Romans 10:8 sn A quotation from Deut 30:14.
470. Romans 10:9 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.
471. Romans 10:10 tn Grk “believes to righteousness.”
472. Romans 10:10 tn Grk “confesses to salvation.”
473. Romans 10:11 sn A quotation from Isa 28:16.
474. Romans 10:13 sn A quotation from Joel 2:32.
475. Romans 10:14 tn Grk “preaching”; the words “to them” are supplied for clarification.
476. Romans 10:15 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”
477. Romans 10:15 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
478. Romans 10:15 sn A quotation from Isa 52:7; Nah 1:15.
479. Romans 10:16 sn A quotation from Isa 53:1.
480. Romans 10:17 tn The Greek term here is ῥῆμα (rhēma), which often (but not exclusively) focuses on the spoken word.
481. Romans 10:17 tc Most mss (א¹ A D¹ Ψ 33 1175 1241 1505 1881 2464 M sy) have θεοῦ (theou) here rather than Χριστοῦ (Christou; found in א* B C D* 6 81 629 1506 1739 lat co). Although the Nestle-Aland apparatus includes P^46vid for this reading, more recent photographs by CSNTM reveal it to be κυρίου (“Lord”), a singular reading. External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rhēma Christou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.
482. Romans 10:18 tn That is, Israel (see the following verse).
483. Romans 10:18 tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mē) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
484. Romans 10:18 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mē) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
485. Romans 10:18 sn A quotation from Ps 19:4.
486. Romans 10:19 tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).
487. Romans 10:19 sn A quotation from Deut 32:21.
488. Romans 10:20 sn A quotation from Isa 65:1.
489. Romans 10:21 sn A quotation from Isa 65:2.
490. Romans 11:3 sn A quotation from 1 Kgs 19:10, 14.
491. Romans 11:4 tn Grk “the revelation,” “the oracle.”
492. Romans 11:4 tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.
493. Romans 11:4 sn A quotation from 1 Kgs 19:18.
494. Romans 11:7 tn Here δέ (de) has not been translated because of differences between Greek and English style.
495. Romans 11:8 sn A quotation from Deut 29:4; Isa 29:10.
496. Romans 11:10 sn A quotation from Ps 69:22-23.
497. Romans 11:11 tn Grk “that they might fall.”
498. Romans 11:11 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
499. Romans 11:12 tn Or “full inclusion”; Grk “their fullness.”
500. Romans 11:16 tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.
501. Romans 11:16 sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.
502. Romans 11:17 tn Grk “became a participant of.”
503. Romans 11:20 tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
504. Romans 11:22 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
505. Romans 11:22 tn Grk “if you continue in (the) kindness.”
506. Romans 11:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
507. Romans 11:25 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
508. Romans 11:25 tn Grk “fullness.”
509. Romans 11:26 tn It is not clear whether the phrase καὶ οὕτως (kai houtōs, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).
510. Romans 11:27 sn A quotation from Isa 59:20-21.
511. Romans 11:27 sn A quotation from Isa 27:9; Jer 31:33-34.
512. Romans 11:31 tc Some significant Alexandrian and Western mss (א B D*^,c 1506 bo) read νῦν (nun, “now”) here. A few other mss (33 365 sa) have ὕστερον (husteron, “finally”). mss that lack the word are P⁴⁶ A D¹ F G Ψ 81 1175 1241 1505 1739 1881 M latt. External evidence slightly favors omission with good representatives from the major text-forms, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun ēpeithēsan…autoi nun eleēthōsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.
513. Romans 11:32 tn Grk “to all”; “them” has been supplied for stylistic reasons.
514. Romans 11:34 sn A quotation from Isa 40:13.
515. Romans 11:35 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
516. Romans 11:35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
517. Romans 11:35 sn A quotation from Job 41:11.
518. Romans 12:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
519. Romans 12:1 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”
520. Romans 12:2 tn Although συσχηματίζεσθε (suschēmatizesthe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
521. Romans 12:2 tn Grk “to this age.”
522. Romans 12:2 sn The verb translated test and approve (δοκιμάζω, dokimazō) carries the sense of “test with a positive outcome,” “test so as to approve.”
523. Romans 12:3 tn The words “of you” have been supplied for clarity.
524. Romans 12:3 tn Or “to each as God has distributed a measure of faith.”
525. Romans 12:6 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
526. Romans 12:6 tn The last part of this verse has no verb; either an indicative or imperative is implied. Most likely an imperative is intended because of the general tenor of this section of the epistle as exhortation and because of the particular flow of this verse, which seems to imply how to use spiritual gifts.
527. Romans 12:9 tn The verb “must be” is understood in the Greek text.
528. Romans 12:16 tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.
529. Romans 12:16 tn Grk “Do not be wise in your thinking.”
530. Romans 12:17 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
531. Romans 12:18 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
532. Romans 12:19 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
533. Romans 12:19 sn A quotation from Deut 32:35.
534. Romans 12:20 sn A quotation from Prov 25:21-22.
535. Romans 13:1 tn Grk “by God.”
536. Romans 13:2 tn Grk “the authority,” referring to the authority just described.
537. Romans 13:4 tn Grk “it.”
538. Romans 13:5 tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
539. Romans 13:5 tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
540. Romans 13:6 tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
541. Romans 13:6 tn Grk “devoted to this very thing.”
542. Romans 13:9 tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).
543. Romans 13:9 sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.
544. Romans 13:9 sn A quotation from Lev 19:18.
545. Romans 13:11 tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.
546. Romans 13:11 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
547. Romans 13:14 tn Grk “make no provision for the flesh unto desires.”
548. Romans 14:1 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
549. Romans 14:4 tc Most mss, especially Western and Byzantine (D F G L 048 33 1739 1175 1241 1505 1881 M latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most significant mss (P⁴⁶ א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
550. Romans 14:5 tn Grk “For one judges day from day, and one judges all days.”
551. Romans 14:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
552. Romans 14:10 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
553. Romans 14:10 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
554. Romans 14:10 sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
555. Romans 14:11 sn A quotation from Isa 45:23.
556. Romans 14:12 tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881) but are found in א A C D Ψ 0209 33 1175 1241 1505 M lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁸ places the words in brackets, indicating doubt as to their authenticity.tn Or “each of us is accountable to God.”
557. Romans 14:13 tn Grk “brother.”
558. Romans 14:15 tn Grk “brother.”
559. Romans 14:15 tn Grk “on account of food.”
560. Romans 14:15 tn Grk “according to love.”
561. Romans 14:16 tn Grk “do not let your good.”
562. Romans 14:18 tn Grk “by men,” but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.
563. Romans 14:20 sn Here clean refers to food being ceremonially clean.
564. Romans 14:21 tc A large number of mss, some of them quite significant (P^46vid א² B D F G Ψ 0209 33 1881 M lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.
565. Romans 14:22 tc ‡ Several significant Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν (hēn, “the faith that you have”) at this juncture, but D F G Ψ 1175 1241 1505 1739 1881 M lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁸ places the word in brackets, indicating some doubt as to its authenticity.
566. Romans 14:23 tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.