¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
²tn Traditionally, “servant.” Though dou'lo" (doulos) is normally translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
³tc Some important manuscripts reverse the order of these words and read “of Jesus Christ” (Ì26 Í A D G 33 1739 Byz) rather than “Christ Jesus” (Ì10 B 81). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as more difficult and more likely the original (a scribe who found it would be more likely to change it to the more common expression).
⁴tn Grk “a called apostle.”
⁵tn Grk “born of the seed” (an idiom).
⁶tn 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. Leon Morris, The Epistle to the Romans, 44.
⁷sn Appointed the Son-of-God-in-power. Most translations render the Greek participle oJrisqevnto" (Jorisqentes, from oJrivzw, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term oJrivzw 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,” hence 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.”
⁸tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
⁹tn 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).
¹⁰tn Grk “through whom.”
¹¹tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.”
¹²tn Grk “and apostleship for obedience.”
¹³tn The phrase uJpakohV pivstew" 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 works [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 uJpakohV pivstew" (Rom 1:5; 16:26),” WTJ 52 (1990) 201-24.
¹⁴tn 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 ejn oi}" ejste 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 oi}" has toi'" e[qnesin as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
¹⁵tn Grk “called of Jesus Christ.”
¹⁶tn Grk “Grace to you and peace.”
¹⁷tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
¹⁸tn Grk “as.”
¹⁹tn Grk “remember you, always asking.”
²⁰tn Grk “succeed in coming to.”
²¹tn Grk “that is, to be comforted together with you through the faith in one another.”
²²sn 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.
²³tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²⁴tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
²⁵tn Or “obligated.”
²⁶tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word provqumo" (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (provqumo"), but the flesh is weak.”
²⁷sn Here the Greek refers to anyone who is not Jewish.
²⁸tn The nature of the “righteousness” described here and the force of the genitive qeou' (“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, Commentary on Romans [Eerdmans, 1980] 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”).
²⁹tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
³⁰tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ejk pivstew" eij" pivstin (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ejk pivstew") because it was designed for faith (eij" pivstin). For a summary see J. Murray, The Epistle to the Romans, NICNT (Eerdmans, 1965) 1:363-74.
³¹sn A quotation from Hab 2:4.
³²tn The genitive ajnqrwvpwn could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). 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).
³³tn “Their” is implied in the Greek, but is added because of English style.
³⁴tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
³⁵tn Grk “is manifest to/in them.”
³⁶tn Grk “they”; the referent (people) has been specified in the translation for clarity.
³⁷tn Grk “heart.”
³⁸tn The participle favskonte" (faskonte") is used concessively here.
³⁹tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a word play on the Greek terms a[fqarto" (afqarto", “immortal, imperishable, incorruptible”) and fqartov" (fqarto", “mortal, corruptible, subject to decay”).
⁴⁰sn Possibly an allusion to Ps. 106:19-20.
⁴¹sn Possibly an allusion to Ps. 81:12.
⁴²tn The genitive articular infinitive tou' ajtimavzesqai (tou atimazesqai, “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.
⁴³tn Grk “among them.”
⁴⁴tn 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.
⁴⁵tn Grk “the lie.”
⁴⁶tn Or “creature, created things.”
⁴⁷tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term crh'si" (crhsi") has the force of “sexual relations” here (LN 23.65).
⁴⁸tn Grk “likewise so also the males abandoning the natural function of the female.”
⁴⁹tn Grk “burned with intense desire” (LN 25.16).
⁵⁰tn 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.
⁵¹tn Grk “and just as they did not approve to have God in knowledge.”
⁵²tn Grk “the things that are improper.”
⁵³tn 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.
⁵⁴tn 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.
⁵⁵tn Or “promise-breakers.”
⁵⁶tn 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.
⁵⁷tn Grk “are worthy of death.”
⁵⁸sn “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.
¹sn 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 [Philadelphia: Fortress, 1983] 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 (Tübingen: Mohr, 1987) 101-109. (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).
²tn Some interpreters (e.g., C. K. Barrett, A Commentary on the Epistle to the Romans [New York: Harpers, 1991] 43) connect the inferential Diov (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
³tn That is, “you have nothing to say in your own defense” (TCNT).
⁴tn Grk “O man.”
⁵tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
⁶tn Grk “in/by (that) which.”
⁷tn Or “based on truth.”
⁸tn Grk “do you think this,” referring to the clause in v. 3b.
⁹tn Grk “O man, the one who judges.”
¹⁰tn Grk “and do them.” The other words are added to bring out the contrast implied in this clause.
¹¹tn Grk “being unaware.”
¹²tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 Enoch 16:3.
¹³tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
¹⁴tn 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.
¹⁵tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
¹⁶sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
¹⁷tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
¹⁸tn Grk “those who [are] from selfish ambition.”
¹⁹tn Grk “are persuaded by, obey.”
²⁰tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”
²¹tn Grk “every soul of man.”
²²sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
²³tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
²⁴sn 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; 305-306) 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.
²⁵tn 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.”
²⁶sn Gentile is a NT term for a non-Jew.
²⁷tn Some (e.g. C. E. B. Cranfield, Romans, ICC 1.135-37) take the phrase fuvsei (fusei, “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.
²⁸tn Grk “do by nature the things of the law.”
²⁹tn 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.
³⁰tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
³¹tn Or “excuse.”
³²tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
³³tn 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.
³⁴tn Grk “of people.”
³⁵sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
³⁶sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
³⁷tn Grk “boast in God.” This may be an allusion to Jer 9:24.
³⁸tn Grk “the will.”
³⁹tn Grk “because of being instructed out of the law.”
⁴⁰tn 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.
⁴¹tn The structure of vv. 17-24 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).
⁴²tn Or “detest.”
⁴³sn A quotation from Isa 52:5.
⁴⁴sn 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 (peritomhv, peritomh) and uncircumcision (ajkrobustiva, 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).
⁴⁵tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
⁴⁶tn Grk “if you should be a transgressor of the law.”
⁴⁷tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
⁴⁸tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BAGD 180 indicates.
⁴⁹tn Grk “letter.”
⁵⁰sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
⁵¹tn Some have taken the phrase ejn pneuvmati (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).
⁵²tn Grk “letter.”
⁵³tn 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.
¹tn Grk “much in every way.”
²tn Grk “first indeed that.”
tc Most witnesses have gavr (gar) after mevn (men), though some significant Alexandrian and Western witnesses omit the conjunction (B D* G Y 81). gavr was especially popular among scribes as a word to add to the text, making it suspect here. At the same time, the evidence against it is not great; on balance, it is probably best to leave it out, though with a great degree of doubt.
³tn Grk “they were.”
⁴tn The referent of lovgia (logia, “oracles”) has been variously understood: (1) BAGD 476 s.v. lovgion 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.
⁵tn Grk “every man”; but a[nqrwpo" (anqrwpo") is used in a generic sense here.
⁶tn Grk “Let God be true, and every man a liar.”
⁷tn 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.
⁸tn Or “prevail when you judge.” A quotation from Ps 51:4.
⁹tn Or “shows clearly.”
¹⁰tn Grk “That God is not unjust to inflict wrath, is he?”
¹¹sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
¹²tn Grk “abounded unto.”
¹³tn Grk “(as we are slandered and some affirm that we say…).”
¹⁴tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
¹⁵tn Verses 10-12 are a quotation from Ps 14:1-3.
¹⁶tn Grk “their throat is an opened grave.”
¹⁷sn A quotation from Pss 5:9; 140:3.
¹⁸tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
¹⁹sn A quotation from Ps 10:7.
²⁰sn Rom 3:15-17 is a quotation from Isa 59:7-8.
²¹sn A quotation from Ps 36:1.
²²tn Grk “in,” “in connection with.”
²³sn An allusion to Ps 143:2.
²⁴tn Grk “because by the works of the Law no flesh is justified before him.” Some recent scholars have understood the phrase e]rga novmou (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.
²⁵tn Grk “is.”
²⁶tn NuniV dev (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.
²⁷tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
²⁸tn Though traditionally translated “faith in Christ,” an increasing number of New Testament scholars are arguing that pivsti" Cristou' (pisti" Cristou) and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involves a subjective genitive and means “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: An Investigation of the Narrative Substructure of Galatians 3:1-4:11 (SBLDS 56; Chico: Scholars, 1983); M. D. Hooker, “Pivsti" Cristou',” NTS 35 (1989) 321-42. Noteworthy among the arguments for the subjective genitive view is that when pivsti" 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).
sn Wallace, who 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 pisteuvw rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful” (Exegetical Syntax, 116). Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
²⁹tn 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.
³⁰tn Or “purposed, intended.”
³¹tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
³²tn Or “as a propitiation,” the action of propitiating God’s holy wrath toward sin. The word iJlasthvrion (Jilasthrion) may carry the sense “place of satisfaction,” having reference to the place where God’s wrath toward sin is satisfied. 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) where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). Thus Paul could be saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. But in this context the place seems to be used figuratively for the action accomplished there and of the one who embodied that action. See also N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ (1987) 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering.”
³³tn Grk “through faith in his blood,” but the latter phrase is better taken to describe propitiation than faith. An alternative is “by his blood through [his] faithfulness,” referring to the faithfulness of Christ.
³⁴tn 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.
³⁵tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
³⁶tn 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.
³⁷tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
³⁸tn Or “righteous.”
³⁹tn 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.”
⁴⁰tn 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.
⁴¹tn Grk “By what sort of law?”
⁴²tn See the note on the phrase “works of the law” in Rom 3:20.
⁴³tn Grk “but if indeed God is one.”
⁴⁴tn Grk “render inoperative.”
⁴⁵tn Grk “but” (Greek ajllav, alla).
¹tc Some manuscripts read propavtora (propatora, “forefather”; Í* A C*) instead of patevra (patera, “father”; ͹ C³ D F G 1739 Byz latt). However, this makes little difference in translation, since patevra can also mean “ancestor” and would be translated that way here.
²tn Grk “has found?”
³tn Or “was justified.”
⁴tn The term logivzomai (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.
⁵sn A quotation from Gen 15:6.
⁶tn Grk “not according to grace but according to obligation.”
⁷tn Or “who justifies the ungodly.”
⁸tn Or “Happy.”
⁹sn A quotation from Ps 32:1-2.
¹⁰tn Or “happiness.”
¹¹tn Grk “upon.”
¹²sn See the note on “circumcision” in 2:25.
¹³tn Grk “upon.”
¹⁴sn A quotation from Gen 15:6.
¹⁵tn Grk “of the faith, the one [existing] in uncircumcision.”
¹⁶tn Grk “that he might be,” giving the purpose of v. 11a.
¹⁷tn Grk “through uncircumcision.”
¹⁸tn Grk “the father of circumcision.”
¹⁹tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
²⁰sn 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 12:13).
²¹tn Grk “rendered inoperative.”
²²tn Or “violation.”
²³tn Grk “that it might be according to grace.”
²⁴tn Grk “those who are of the faith of Abraham.”
²⁵tn 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.
²⁶tn 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 [Cranfield, Romans 1.243].)
²⁷tn “The God” is not in the Greek text but is supplied for clarity.
²⁸tn Or “calls into existence the things that do not exist.” The translation of wJ" o[nta (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so Cranfield, Romans 1.244). A problem with this view is the scarcity of wJ" plus participle to indicate result (though for the telic idea with wJ" 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 (so Sanday and Headlam, Romans, loc. cit.; Moo, Romans 281-82): “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 Adam” (Moo, ibid., 282). Further, this view is in line with a Pauline idiom, viz., verb followed by wJ" 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]).
²⁹tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
³⁰tn 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.
³¹sn A quotation from Gen 17:5.
³²tn Grk “according to that which had been spoken.”
³³sn A quotation from Gen 15:5.
³⁴tc Some manuscripts read “he did not consider,” including the negative particle (ouj, ou), but others omit it. The inclusion is found in D F G Y Byz it, but ouj is omitted in Í A B C 1739 et pauci. 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 as not to be caused to waver by consideration of the physical facts.
³⁵tc Most witnesses add h[dh (hdh) at this point in v. 19. But B F G 1739 1881 et pauci 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 original.
³⁶tn 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, dev (de) is not translated here.
³⁷tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
³⁸tn Grk “he”; the referent (God) has been specified in the translation for clarity.
³⁹tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
⁴⁰tn A quotation from Gen 15:6.
⁴¹tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
⁴²tn 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.
⁴³tn Or “handed over.”
sn The verb translated given over (paradivdwmi, paradidwmi) 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 8:31; 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).
⁴⁴tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second diav (dia) is prospective rather than retrospective (Moo, Romans 288-89). The difficulty of this interpretation is the structural balance that both diav phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that both clauses may bear a different force.
¹sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
²tc A number of important witnesses have the subjunctive e[cwmen (ecwmen, “let us have”) for e[comen (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are Í* A B* C D K L 33 1739* lat bo et plu. But the indicative is not without its supporters: ͹ B² F G P Y 0220^vid 1241 1506 1739^c 1881 2464 et plu. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Clearly, the “A” rating on behalf of the indicative in the UBS4 is overly generous. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220). Second, the first set of correctors is usually of equal importance with the original hand. Hence, ͹ should be given equal value with Í*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220, ͹ 1241 1506 1881 et alii), Western (in F G), and Byzantine (noted in the Nestle text 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 original. Turning to the internal evidence, the indicative gains much ground. First, the variant was more than likely 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 original—just that an error of hearing 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. First, 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 diatribal quotation) 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. Second, Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. Third, as 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). Fourth, the notion that eijrhvnhn e[cwmen (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (Wallace, Exegetical Syntax, 464). Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative.
³tn Or “exult, boast.”
⁴tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁵sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
⁶sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
⁷tn Grk “having now been declared righteous.” The participle dikaiwqevnte" (dikaiwqente") has been translated as a causal circumstantial participle.
⁸tn Or, according to BDF §219.3, “at the price of his blood.”
⁹tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
¹⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
¹¹tn Or “exult, boast.”
¹²tn Here ajnqrwvpou" (anqrwpou") is translated as a generic (“people”) since both men and women are clearly intended in this context.
¹³tn The translation of the phrase ejf’ w|/ (ef Jw) 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.”
¹⁴tn Grk “for before the law.”
¹⁵tn Or “sin is not reckoned.”
¹⁶tn Or “pattern.”
¹⁷tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
¹⁸tn Grk “but not as the transgression, so also [is] the gracious gift.”
¹⁹sn Here the one man refers to Adam (cf. 5:14).
²⁰tn Grk “and not as through the one who sinned [is] the gift.”
²¹tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
²²tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
²³tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
²⁴sn Here the one man refers to Adam (cf. 5:14).
²⁵tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
²⁶tn Grk “[it is] unto condemnation for all people.”
²⁷tn Here ajnqrwvpou" (anqrwpou") is translated as a generic (“people”) since both men and women are clearly intended in this context.
²⁸tn 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.
²⁹sn One transgression refers to the sin of Adam in Gen 3:1-24.
³⁰sn The one righteous act refers to Jesus’ death on the cross.
³¹tn Grk “righteousness of life.”
³²sn Here the one man refers to Adam (cf. 5:14).
³³tn Grk “the many.”
³⁴sn One man refers here to Jesus Christ.
³⁵tn Grk “the many.”
³⁶tn Grk “slipped in.”
³⁷tn Or “trespass.”
¹tn Grk “in newness of life,” in which zwh'" (zwhs) functions as an attributed genitive (see Wallace, Exegetical Syntax, 89-90, where this verse is given as a prime example).
²tn Grk “we will certainly also of his resurrection.”
³tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
⁴tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term katargevw (katargew) 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).
⁵sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
⁶tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
⁷tn The present tense here is translated as a futuristic present (see Wallace, Exegetical Syntax, 536, where this verse is listed as an example).
⁸tc Some Alexandrian and Byzantine manuscripts include the infinitive “to be” (ei\nai, einai) following “yourselves” (Í B C 1739 et pauci). The infinitive is omitted from some manuscripts of the Alexandrian and Western families (Ì46^vid A D F G et pauci). The meaning of the passage is not significantly altered by inclusion or omission, but on external grounds omission is more likely.
⁹tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
¹⁰tn Or “weapons, tools.”
¹¹tn Or “wickedness, injustice.”
¹²tn Or “weapons, tools.”
¹³tn Grk “to whom you present yourselves.”
¹⁴tn Grk “as slaves for obedience.”
¹⁵tn Grk “either of sin unto death, or obedience unto righteousness.”
¹⁶tn Grk “you were slaves of sin but you obeyed.”
¹⁷tn Or “type, form.”
¹⁸tn Or “because of your natural limitations” (NRSV).
sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
¹⁹tn Grk “fruit.”
²⁰tn Grk “have,” in a tense emphasizing their customary condition in the past.
²¹tn 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….”
²²tn Grk “fruit.”
²³tn A figurative extension of ojywvnion (oywnion), 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 LN 89.42.
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²sn Here person refers to a human being.
³tn Grk “the,” with the article used as a possessive pronoun (Wallace, Exegetical Syntax, 215).
⁴tn 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.
⁵tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
⁶tn Grk “the,” with the article used as a possessive pronoun (Wallace, Exegetical Syntax, 215).
⁷tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁸tn Grk “that we might bear fruit to God.”
⁹tn That is, before we were in Christ.
¹⁰tn Or “sinful passions.”
¹¹tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.
¹²tn Grk “having died.” The participle ajpoqanovnte" (apoqanonte") has been translated as a causal circumstantial participle.
¹³tn Grk “in the newness of the Spirit and not in the oldness of the letter.”
¹⁴sn 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 (Leipzig, 1929). A good case for seeing at least an autobiographical element in the chapter has been made by Gerd Theissen, Psychologische Aspekte Paulinischer Theologie (Göttingen, 1983), 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).
¹⁵tn Grk “I would not have known covetousness.”
¹⁶sn A quotation from Exod 20:17 and Deut 5:21.
¹⁷tn Or “covetousness.”
¹⁸tn Here kaiv (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.
¹⁹tn Grk “and there was found in/for me the commandment which was for life—this was for death.”
²⁰tn Or “and through it killed me.”
²¹tn Grk “under sin.”
²²tn Grk “but what I hate, this I do.”
²³tn Grk “I agree with the law that it is good.”
²⁴tn Grk “For to wish is present in/with me, but not to do it.”
²⁵tc Some manuscripts (Í* A Byz) read “I give thanks to God” rather than “Thanks be to God” (͹ [B minus dev] 33 et pauci). The reading with the verb (eujcaristw' tw'/ qew'/, eucaristw tw qew) probably arose from a transcriptional error in which several letters were doubled.
²⁶tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
²⁷tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
²⁸tn The words “I serve” have been repeated here for clarity.
¹tc The earliest and best witnesses of the Alexandrian and Western texts have no additional words for v. 1 (Í* B D* F G 1506 1739 1881 et pauci). Later scribes (A D¹ Y 81 vg et alii) added the words mhV kataV savrka peripatou'sin (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (Ͳ D² 33^vid Byz) added ajllaV kataV pneu'ma (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are completely compelling for the shortest reading. The scribes were obviously motivated to add such qualifications (interpolated from v. 4), for otherwise Paul’s gospel was characterized too much by grace. The KJV follows the longest reading found in Byz.
²tn Grk “for the law of the Spirit of life.”
³tc The second person singular reading is obviously superior to me (me; supported by A D Byz lat et alii) because of external support (Í B [F—sai] G 1506* 1739* Tert Ambst et pauci) and internal support (it is the harder reading since ch. 7 was in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it. But for this to happen in such early and diverse witnesses is unlikely.
⁴tn Grk “in that.”
⁵tn 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.
⁶tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term frovnhma does not refer to one’s mind, but to one’s outlook or mindset.
⁷tn Or “are not controlled by the flesh but by the Spirit.”
⁸tn Here dev (de) has been translated as “Now” primarily for stylistic reasons, although the clause introduced here is largely parenthetical in nature.
⁹tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
¹⁰tn Or “life-giving.” Grk “the Spirit is life.”
¹¹sn The one who raised Jesus from the dead refers to God (also in the following clause).
¹²tc Some manuscripts (B D F G Byz lat) have diav (dia) followed by the accusative, “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by Í A C* al, and is preferred.
¹³tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
¹⁴tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁵tn Grk “are about to, are certainly going to.”
¹⁶sn This remark is parenthetical to Paul’s argument.
¹⁷tn Grk “For as many as are being led by the Spirit of God, these are.”
¹⁸tn Grk “slavery again to fear.”
¹⁹tn Or “in that.”
²⁰tn Or possibly “with.” Wallace, Exegetical Syntax, 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 suvn- (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 pneuvmati (pneumati) should not be taken as association: (1) Grammatically, a dat. with a suvn- 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 summarturevw (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying marturevw (marturew). 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’ [Cranfield, Romans, 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.”
²¹tn 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 mevn...dev (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.
²²tn Grk “are not worthy [to be compared].”
²³tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
²⁴tn Grk “body.”
²⁵tn Or “perseverance.”
²⁶tn Or “for we do not know what we ought to pray for.”
²⁷sn 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).
²⁸tn Grk “he,” or “it.” The referent (the Spirit) has been specified in the translation for clarity.
²⁹tc oJ qeov" (Jo qeos, the nominative form of “God”) is added after sunergei' (sunergei) in v. 28 by Ì46 A B et pauci; the shorter reading is found in Í C D F G Y 33 1739 Byz latt et alii. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian, Western, and Byzantine witnesses favors the shorter reading. As well, the longer reading is obviously motivated by a need for clarification. Since oJ qeov" is textually suspect, it is better to read the text without it. This leaves two probable 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, pavnta (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (Cranfield, Romans 1.427).
³⁰tn Grk “he”; the referent (God) has been specified in the translation for clarity.
³¹tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
³²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³³tn Grk “he”; the referent (God) has been specified in the translation for clarity.
³⁴tn 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?”
³⁵sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
³⁶tc A number of significant and early witnesses add jIhsou'" (Ihsous, “Jesus”) to Cvristov" (Cristos, “Christ”) in v. 34 (so Ì46^vid Í A C F G L Y 33 lat et alii). But the shorter reading is not unrepresented (B D 0289 1739 1881 Byz Irenaeus^latin et alii). Once jIhsou'" got into the text, what scribe would omit it? It is obviously an early corruption, but a corruption nonetheless.
tn Grk “who also.”
³⁷tn 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).
³⁸sn A quotation from Ps 44:22.
³⁹tn BAGD 841 s.v. uJpernikavw states, “as a heightened form of nika'n: uJpernikw'men we are winning a most glorious victory Ro 8:37.”
⁴⁰tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
¹sn 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 5 (Sheffield: JSOT Press, 1983) 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, Commentary on Romans, trans. and ed. G. W. Bromiley [Grand Rapids: Eerdmans, 1980] 261, 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.
²tn Or “my conscience bears witness to me.”
³tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
⁴tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
⁵tn Grk “brothers.” See BAGD 16 s.v. ajdelfov" 3.
⁶tn Grk “my kinsmen according to the flesh.”
⁷tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
⁸tn Or “cultic service.”
⁹tn 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.
¹⁰tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
¹¹tn Grk “according to the flesh.”
¹²tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
¹³tn 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.
¹⁴tn Grk “For not all those who are from Israel are Israel.”
¹⁵tn Grk “be named” (a quotation from Gen 21:12).
¹⁶tn Grk “That is,” or “That is to say.”
¹⁷tn 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.
¹⁸tn Grk “For this is the word of promise.”
¹⁹tn 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.
²⁰sn A quotation from Gen 18:10, 14.
²¹tn Or possibly “by one act of sexual intercourse.” See Moo, Romans, 579.
²²tn Grk “God’s purpose according to election.”
²³tn Or “not based on works but based on…”
²⁴tn Grk “by the one who calls.”
sn The entire clause is something of a parenthetical remark.
²⁵sn A quotation from Gen 25:23.
²⁶sn A quotation from Mal 1:2-3.
²⁷sn A quotation from Exod 33:19.
²⁸sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
²⁹tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs, but on the God who shows mercy.”
³⁰sn 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.
³¹sn A quotation from Exod 9:16.
³²sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
³³tn Grk “he”; the referent (God) has been specified in the translation for clarity.
³⁴tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
³⁵tn Grk “O man.”
³⁶tn Grk “On the contrary, O man, who are you to talk back to God?”
³⁷sn A quotation from Isa 29:16; 45:9.
³⁸tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
³⁹tn Grk “one vessel for honor and another for dishonor.”
⁴⁰tn Grk “vessels.” This is the same Greek word used in v. 21.
⁴¹tn Or “vessels destined for wrath.” The genitive ojrgh'" (orghs) could be taken as a genitive of destination.
⁴²tn 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). Wallace, Exegetical Syntax, 417-18, argues strongly for the passive sense (which is followed in our translation), stating that “the middle view has little to commend it.” First, katartivzw (katartizw) 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.
⁴³tn Grk “vessels.” This is the same Greek word used in v. 21.
⁴⁴tn Grk “and her who was not beloved, ‘Beloved.’”
⁴⁵sn A quotation from Hos 2:23.
⁴⁶tn Grk “And it will be in the very place.”
⁴⁷sn A quotation from Hos 1:10.
⁴⁸tn Grk “sons.”
⁴⁹tc This verse is very difficult to understand, so there is a longer reading that attempts to clarify the meaning. The addition reads, “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 only in Alexandrian manuscripts (Ì46 Í* A B 1739 et pauci), while the longer reading is found in both Western and Byzantine manuscripts (Ͳ D F G Y Byz 33 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 word-play in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (suntelw'n kaiV suntevmnwn, suntelwn kai suntemnwn). 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. BAGD, s.v. suntevmnw 792.
sn A quotation from Isa 10:22-23.
⁵⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁵¹tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
⁵²sn A quotation from Isa 1:9.
⁵³tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
⁵⁴tn Or “a legal righteousness,” that is, a righteousness based on law. This translation treats the genitive dikaiosuvnh" (dikaiosunh") as an attributed genitive (see Wallace, Exegetical Syntax, 89-91).
⁵⁵tn Grk “has not attained unto the law.”
⁵⁶tn 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.
⁵⁷tc Some manuscripts (Ͳ D Y Byz) supply “of the law” here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is omitted in Í* A B F G 1739 et pauci lat, and the omission is most likely original.
tn Grk “but as by works.”
⁵⁸tn Grk “the stone of stumbling.”
⁵⁹tn Grk “a stone of stumbling and a rock of offense.”
¹sn A quotation from Isa 28:16; 8:14.
²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³tn Grk “on behalf of them”; the referent (Paul’s fellow countrymen) has been specified in the translation for clarity.
⁴tn Grk “they have a zeal for God.”
⁵tn 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).
⁶sn A quotation from Lev 18:5.
⁷sn A quotation from Deut 9:4.
⁸sn A quotation from Deut 30:12.
⁹sn A quotation from Deut 30:13.
¹⁰sn A quotation from Deut 30:14.
¹¹tn 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 kuvrion (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.
¹²tn Grk “believes to righteousness.”
¹³tn Grk “confesses to salvation.”
¹⁴sn A quotation from Isa 28:16.
¹⁵sn A quotation from Joel 2:32.
¹⁶tn Grk “preaching”; the words “to them” are added for clarification.
¹⁷tn The word in this context seems to mean “coming at the right or opportune time” (see BAGD 896 s.v. wJrai'o" 1); it may also mean “beautiful, attractive, welcome.”
¹⁸tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
¹⁹sn A quotation from Isa 52:7; Nah 1:15.
²⁰sn A quotation from Isa 53:1.
²¹tn The Greek term here is rJh'ma (rJhma), which often (but not exclusively) focuses on the spoken word.
²²tc Some later manuscripts supply “God” here rather than “Christ.” “God” is found in ͹ A D¹ Y Byz, while “Christ” occurs in Ì46^vid Í* B C D* 1739 lat. External evidence strongly favors the reading “Christ” here.
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.
²³tn That is, Israel (see the following verse).
²⁴sn A quotation from Ps 19:4.
²⁵sn A quotation from Deut 32:21.
²⁶sn A quotation from Isa 65:1.
²⁷sn A quotation from Isa 65:2.
¹sn A quotation from 1 Kgs 19:10, 14.
²tn Grk “the revelation,” “the oracle.”
³sn A quotation from 1 Kgs 19:18.
⁴tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁵sn A quotation from Deut 29:4; Isa 29:10.
⁶sn A quotation from Ps 69:22-23.
⁷tn Grk “that they might fall.”
⁸tn Grk “them.” The referent (Israel, cf. 11:7) has been specified in the translation for clarity.
⁹tn Or “full inclusion”; Grk “their fullness.”
¹⁰tn 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.
¹¹sn 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 (London, 1974), 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.
¹²tn Grk “became a participant of.”
¹³tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
¹⁴tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
¹⁵tn Grk “if you continue in (the) kindness.”
¹⁶tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁷tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
¹⁸tn Grk “fullness.”
¹⁹tn It is not clear whether the phrase kaiV ou}tw" (kai Joutws, “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: “dass Gott am Ende ganz Israel rettet” (Gottes Ich und Israel [Göttingen, 1984] 118).
²⁰sn A quotation from Isa 59:20-21.
²¹sn A quotation from Isa 27:9; Jer 31:33-34.
²²tc Some Alexandrian and Western manuscripts (Í B D* et pauci) insert nu'n (nun, “now”) here. A few other manuscripts (33 365 et pauci) insert u{steron (usteron, “finally”). Manuscripts that omit the word entirely are Ì46 A D² F G Y Byz latt. External evidence strongly favors omission because of the alliance of Alexandrian and Byzantine manuscripts, with the Byzantine going against its normal tendency to reflect the longer reading.
²³sn A quotation from Isa 40:13.
²⁴tn Grk “him”; the referent (God) has been specified in the translation for clarity.
²⁵tn Grk “he”; the referent (God) has been specified in the translation for clarity.
²⁶sn A quotation from Job 41:11.
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “bodies,” making the exhortation more emphatic. See Wallace, Exegetical Syntax, 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.”
³tn Although suschmativzesqe (suschmatizesqe) 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.
⁴tn Grk “to this age.”
⁵sn The verb translated test and approve (dokimavzw, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”
⁶tn The words “of you” have been supplied for clarity.
⁷tn Or “to each as God has distributed a measure of faith.”
⁸tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
⁹tn The verb “must be” is understood in the Greek text.
¹⁰tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.
¹¹tn Grk “Do not be wise in your thinking.”
¹²tn Here a[nqrwpo" (anqrwpo") is used as a generic and refers to both men and women.
¹³tn Here a[nqrwpo" (anqrwpo") is used as a generic and refers to both men and women.
¹⁴sn A quotation from Deut 32:35.
¹⁵sn A quotation from Prov 25:21-22.
¹tn Grk “by God.”
²tn Grk “the authority,” referring to the authority just described.
³tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
⁴tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
⁵tn Grk “they.” The referent (the governing authorities) has been specified in the translation for clarity.
⁶tn Grk “devoted to this very thing.”
⁷tn 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 (Wallace, Exegetical Syntax, 238).
⁸sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.
⁹sn A quotation from Lev 19:18.
¹⁰tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.
¹¹tn The participle eijdovte" (eidotes) has been translated as a causal circumstantial participle.
¹²tn Grk “make no provision for the flesh unto desires.”
¹tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
²tc Some later manuscripts (D F G 048 Byz latt) read qeov" (qeos, “God”) in place of kuvrio" (kurios, “Lord”) here. However, kuvrio" is found in many important manuscripts (Ì46 Í A B C P Y et pauci), and qeov" looks to be an assimilation to qeov" in v. 3.
³tn Grk “For one judges day from day, and one judges all days.”
⁴tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁵tn Grk “brother.”
⁶tn Grk “brother.”
⁷sn The judgment seat (bh'ma, bhma) 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.
⁸sn A quotation from Isa 45:23.
⁹tc Most witnesses have ou\n (oun) after a[ra (ara), but B D* F G P* 1739 1881 lat et alii lack it. Although Paul in Romans usually uses these two conjunctions in sequence (5:18; 7:3, 25; 8:12; 9:16, 18; 14:19), sometimes a[ra stands alone (7:21; 8:1; 10:17). Scribes would most likely be motivated to add it here, in light of Paul’s more common style up to this point, especially since he says a[ra ou\n in v. 19.
¹⁰tc Or “each of us are accountable to God.” The words “to God” are excluded from some manuscripts (B F G 1739 et pauci) but are retained in Í A C D Y Byz lat. External evidence favors their inclusion since Alexandrian, Western and Byzantine manuscripts are all represented. From an internal standpoint, it is easy to see the words as a scribal gloss intended to clarify the referent. However, the words are included on the strength of the external evidence.
¹¹tn Grk “brother.”
¹²tn Grk “brother.”
¹³tn Grk “on account of food.”
¹⁴tn Grk “according to love.”
¹⁵tn Grk “do not let your good.”
¹⁶tn Grk “by men”; but a[nqrwpo" (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.
¹⁷sn Here clean refers to food being ceremonially clean.
¹⁸tc A large number of manuscripts (Ì46^vid Ͳ B D F G Y Byz lat) expand the final clause: “to stumble or to be offended or to be made weak.” The shorter reading “to stumble” is found only in Alexandrian manuscripts (Í A B C et pauci). Although external evidence favors inclusion, internal evidence strongly suggests a scribal expansion similar to 1 Cor 8:11-13. The shorter reading is therefore preferred.
¹⁹tc Several important Alexandrian witnesses (Í A B C 048) add the relative pronoun h{n ({hn, “the faith that you have”) at this juncture, but D F G Y 1739 1881 Byz lat et alii 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.
¹tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
²sn A quotation from Ps 69:9.
³tn Grk “grant you to think the same among one another.”
⁴tn Grk “of the circumcision”; that is, the Jews.
⁵tn Or “to the patriarchs.”
⁶tn There are two major syntactical alternatives which are both awkward: (1) one could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) one could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
⁷sn A quotation from Ps 18:49.
⁸sn A quotation from Deut 32:43.
⁹sn A quotation from Ps 117:1.
¹⁰sn A quotation from Isa 11:10.
¹¹tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
¹²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹³tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
¹⁴tc After ou\n (oun), several important Alexandrian and Western manuscripts (B C D F G et pauci) add thvn (thn). The article is omitted in Í A Y 33 1739 1881 Byz however. One manuscript (Ì46) supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (kauvchsin, kauchsin) is third declension, a visual oversight is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”).
tn Grk “Therefore I have a boast.”
¹⁵tn Grk “unto obedience.”
¹⁶sn A quotation from Isa 52:15.
¹⁷tn Grk “now no longer having a place…I have.”
¹⁸tn Grk “but having a desire…for many years.”
¹⁹tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.
²⁰tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.
²¹tn Grk “have sealed this fruit to them.”
²²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²³tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.
¹tn Or “deaconess.”
²sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).
³tn Grk “first fruit” (a figurative use referring to Epaenetus as the first Christian convert in the region.
⁴sn Asia in the NT always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia.
⁵tn Or “Junias.”
sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [Moo, Romans, 922]). The masculine Junias (as a contraction for Junianas), however, is completely unattested in Greek literature. Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” may simply mean “well known,” suggesting that Andronius and Junia(s) were well known to the apostles.
⁶tn Or “kinsmen,” “relatives,” “fellow countrymen.”
⁷tc The vast majority of manuscripts omit the article touv" (tous) before sunaicmalwvtou" (sunaicmalwtou", “fellow prisoners”). However, Ì46 and B have it. Ì46-B readings elsewhere in the Pauline corpus contain the original wording against virtually all other witnesses (e.g., in 1 Cor 8:8; 10:10; Eph 5:22). What makes their reading in Rom 16 so intriguing is that a characteristic they both share is the omission of words and phrases (for Ì46 note, e.g., Rom 12:28; 1 Cor 3:10, 13; 7:7; 8:2, 3, 12; 9:9; Gal 5:24, 25; Phil 3:1, et alii; for B note, e.g., 1 Cor 4:15; 7:28; 9:7; Gal 4:6; 5:6, 10; Eph 1:3; for Ì⁴⁶ -B combined omissions note Rom 12:14; 13:9; 15:28, 30; 1 Cor 1:18; 7:5; 8:6, 10; Gal 3:21; 4:23; 6:4; Heb 1:4; 3:2). In particular, the article is lacking in these witnesses (Ì46: Gal 3:26; Eph 4:26; 6:16; Phil 3:10, et al.; B: Gal 5:7; Eph 4:26; 5:21; Phil 3:10, et al.). The uncharacteristic addition of an article seems to indicate an original reading. There is further significance in this fact: if the second article in the construction is lacking, this construction constitutes a “Granville Sharp construction.” It would be the only such construction in the NT in which an adjective and noun in the plural combined to indicate the same referents (that is to say, that both Andronicus and Junia were kinsmen and fellow prisoners).
⁸tn Or “prominent, outstanding, famous.” The term ejpivshmo" (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ejpivshmo" is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Eleazaro" dev ti" ajnhVr ejpivshmo" tw'n ajpoV thv" cwvra" iJerevwn “Eleazar, a man prominent among the priests of the country”]; cf. also Ps Sol 17:30). When, however, an elative notion is found, ejn (en) plus a personal plural dative is not uncommon (cf. Ps Sol 2:6). Although ejn plus a personal dative does not indicate agency, in collocation with words of perception, (ejn plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.”
⁹tn Or “among the apostles.” See discussion in the note on “well known” for these options.
¹⁰tn Or “kinsman,” “relative,” “fellow countryman.”
¹¹sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).
¹²tn Grk “Greet the beloved.”
¹³tn Grk “and his mother and mine.”
¹⁴tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁵tn Grk “saints.”
¹⁶tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁷tn Grk “hearts.”
¹⁸tn Grk “kinsmen, relatives, fellow countrymen.”
¹⁹tc Some manuscripts (D [F G without “Jesus Christ”] Byz) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other less important manuscripts (P 33 et pauci) include the verse after 16:27. The verse is omitted entirely in Ì46 Ì61 Í A B C 1739 et pauci). The strength of the external evidence, combined with uncertainty in other manuscripts over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse.