Read the New Testament in 24 Weeks

Footnotes

1. Romans 4:1 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
2. Romans 4:1 tn Grk “has found?”
3. Romans 4:2 tn Or “was justified.”
4. 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.
5. Romans 4:3 sn A quotation from Gen 15:6.
6. Romans 4:4 tn Grk “not according to grace but according to obligation.”
7. Romans 4:5 tn Or “who justifies the ungodly.”
8. Romans 4:7 tn Or “Happy.”
9. 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.”
10. 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.
11. Romans 4:8 sn A quotation from Ps 32:1-2.
12. Romans 4:9 tn Or “happiness.”
13. Romans 4:9 tn Grk “upon.”
14. Romans 4:9 sn See the note on “circumcision” in 2:25.
15. Romans 4:9 tn Grk “upon.”
16. Romans 4:9 sn A quotation from Gen 15:6.
17. Romans 4:11 tn Grk “of the faith, the one [existing] in uncircumcision.”
18. Romans 4:11 tn Grk “that he might be,” giving the purpose of v. 11a.
19. Romans 4:11 tn Grk “through uncircumcision.”
20. Romans 4:12 tn Grk “the father of circumcision.”
21. Romans 4:12 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
22. 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).
23. Romans 4:14 tn Grk “rendered inoperative.”
24. Romans 4:15 tn Or “violation.”
25. Romans 4:16 tn Grk “that it might be according to grace.”
26. Romans 4:16 tn Grk “those who are of the faith of Abraham.”
27. 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.
28. 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].)
29. Romans 4:17 tn “The God” is not in the Greek text but is supplied for clarity.
30. 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]).
31. Romans 4:18 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
32. 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.
33. Romans 4:18 sn A quotation from Gen 17:5.
34. Romans 4:18 tn Grk “according to that which had been spoken.”
35. Romans 4:18 sn A quotation from Gen 15:5.
36. 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.
37. 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.
38. 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.
39. 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.
40. Romans 4:21 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
41. Romans 4:22 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
42. Romans 4:23 tn A quotation from Gen 15:6.
43. Romans 4:23 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
44. 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.
45. 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).
46. 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.
47. 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.
48. Romans 5:1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
49. 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.
50. 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.
51. Romans 5:2 tn Or “exult, boast.”
52. Romans 5:3 tn Here δέ (de) has not been translated because of differences between Greek and English style.
53. 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).
54. Romans 5:5 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
55. Romans 5:7 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
56. Romans 5:9 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiōthentes) has been translated as a causal adverbial participle.
57. Romans 5:9 tn Or, according to BDF §219.3, “at the price of his blood.”
58. Romans 5:9 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
59. Romans 5:11 tn Here δέ (de) has not been translated because of differences between Greek and English style.
60. Romans 5:11 tn Or “exult, boast.”
61. 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.
62. 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.”
63. Romans 5:13 tn Grk “for before the law.”
64. Romans 5:13 tn Or “sin is not reckoned.”
65. Romans 5:14 tn Or “pattern.”
66. Romans 5:14 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
67. Romans 5:15 tn Grk “but not as the transgression, so also [is] the gracious gift.”
68. Romans 5:15 sn Here the one man refers to Adam (cf. 5:14).
69. Romans 5:16 tn Grk “and not as through the one who sinned [is] the gift.”
70. Romans 5:16 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
71. Romans 5:16 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
72. Romans 5:16 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
73. Romans 5:17 sn Here the one man refers to Adam (cf. 5:14).
74. 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.
75. Romans 5:18 tn Grk “[it is] unto condemnation for all people.”
76. 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.
77. 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.
78. Romans 5:18 sn One transgression refers to the sin of Adam in Gen 3:1-24.
79. Romans 5:18 sn The one righteous act refers to Jesus’ death on the cross.
80. Romans 5:18 tn Grk “righteousness of life.”
81. Romans 5:19 sn Here the one man refers to Adam (cf. 5:14).
82. Romans 5:19 tn Grk “the many.”
83. Romans 5:19 sn One man refers here to Jesus Christ.
84. Romans 5:19 tn Grk “the many.”
85. Romans 5:20 tn Grk “slipped in.”
86. Romans 5:20 tn Or “trespass.”