Roma 1:17
Konteks1:17 For the righteousness 1 of God is revealed in the gospel 2 from faith to faith, 3 just as it is written, “The righteous by faith will live.” 4
Roma 1:3
Konteks1:3 concerning his Son who was a descendant 5 of David with reference to the flesh, 6
Roma 1:1-32
Konteks1:1 From Paul, 7 a slave 8 of Christ Jesus, 9 called to be an apostle, 10 set apart for the gospel of God. 11 1:2 This gospel 12 he promised beforehand through his prophets in the holy scriptures, 1:3 concerning his Son who was a descendant 13 of David with reference to the flesh, 14 1:4 who was appointed the Son-of-God-in-power 15 according to the Holy Spirit 16 by the resurrection 17 from the dead, Jesus Christ our Lord. 1:5 Through him 18 we have received grace and our apostleship 19 to bring about the obedience 20 of faith 21 among all the Gentiles on behalf of his name. 1:6 You also are among them, 22 called to belong to Jesus Christ. 23 1:7 To all those loved by God in Rome, 24 called to be saints: 25 Grace and peace to you 26 from God our Father and the Lord Jesus Christ!
1:8 First of all, 27 I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. 1:9 For God, whom I serve in my spirit by preaching the gospel 28 of his Son, is my witness that 29 I continually remember you 1:10 and I always ask 30 in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. 31 1:11 For I long to see you, so that I may impart to you some spiritual gift 32 to strengthen you, 1:12 that is, that we may be mutually comforted by one another’s faith, 33 both yours and mine. 1:13 I do not want you to be unaware, 34 brothers and sisters, 35 that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. 36 1:14 I am a debtor 37 both to the Greeks and to the barbarians, both to the wise and to the foolish. 1:15 Thus I am eager 38 also to preach the gospel to you who are in Rome. 39
1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 40 1:17 For the righteousness 41 of God is revealed in the gospel 42 from faith to faith, 43 just as it is written, “The righteous by faith will live.” 44
1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people 45 who suppress the truth by their 46 unrighteousness, 47 1:19 because what can be known about God is plain to them, 48 because God has made it plain to them. 1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people 49 are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts 50 were darkened. 1:22 Although they claimed 51 to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings 52 or birds or four-footed animals 53 or reptiles.
1:24 Therefore God gave them over 54 in the desires of their hearts to impurity, to dishonor 55 their bodies among themselves. 56 1:25 They 57 exchanged the truth of God for a lie 58 and worshiped and served the creation 59 rather than the Creator, who is blessed forever! Amen.
1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, 60 1:27 and likewise the men also abandoned natural relations with women 61 and were inflamed in their passions 62 for one another. Men 63 committed shameless acts with men and received in themselves the due penalty for their error.
1:28 And just as they did not see fit to acknowledge God, 64 God gave them over to a depraved mind, to do what should not be done. 65 1:29 They are filled 66 with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with 67 envy, murder, strife, deceit, hostility. They are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 1:31 senseless, covenant-breakers, 68 heartless, ruthless. 1:32 Although they fully know 69 God’s righteous decree that those who practice such things deserve to die, 70 they not only do them but also approve of those who practice them. 71
Roma 4:1-25
Konteks4:1 What then shall we say that Abraham, our ancestor according to the flesh, 72 has discovered regarding this matter? 73 4:2 For if Abraham was declared righteous 74 by the works of the law, he has something to boast about – but not before God. 4:3 For what does the scripture say? “Abraham believed God, and it was credited 75 to him as righteousness.” 76 4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 77 4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 78 his faith is credited as righteousness.
4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
4:7 “Blessed 79 are those whose lawless deeds are forgiven, and whose sins are covered;
4:8 blessed is the one 80 against whom the Lord will never count 81 sin.” 82
4:9 Is this blessedness 83 then for 84 the circumcision 85 or also for 86 the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” 87 4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, 88 so that he would become 89 the father of all those who believe but have never been circumcised, 90 that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, 91 who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. 92
4:13 For the promise 93 to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. 94 4:15 For the law brings wrath, because where there is no law there is no transgression 95 either. 4:16 For this reason it is by faith so that it may be by grace, 96 with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, 97 who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). 98 He is our father 99 in the presence of God whom he believed – the God who 100 makes the dead alive and summons the things that do not yet exist as though they already do. 101 4:18 Against hope Abraham 102 believed 103 in hope with the result that he became the father of many nations 104 according to the pronouncement, 105 “so will your descendants be.” 106 4:19 Without being weak in faith, he considered 107 his own body as dead 108 (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He 109 did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was 110 fully convinced that what God 111 promised he was also able to do. 4:22 So indeed it was credited to Abraham 112 as righteousness.
4:23 But the statement it was credited to him 113 was not written only for Abraham’s 114 sake, 4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. 4:25 He 115 was given over 116 because of our transgressions and was raised for the sake of 117 our justification. 118
Roma 4:5
Konteks4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 119 his faith is credited as righteousness.
Roma 8:1--11:36
Konteks8:1 There is therefore now no condemnation for those who are in Christ Jesus. 120 8:2 For the law of the life-giving Spirit 121 in Christ Jesus has set you 122 free from the law of sin and death. 8:3 For God achieved what the law could not do because 123 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
8:5 For those who live according to the flesh have their outlook shaped by 124 the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook 125 of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in 126 the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but 127 the Spirit is your life 128 because of righteousness. 8:11 Moreover if the Spirit of the one 129 who raised Jesus from the dead lives in you, the one who raised Christ 130 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 131
8:12 So then, 132 brothers and sisters, 133 we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will 134 die), 135 but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are 136 the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, 137 but you received the Spirit of adoption, 138 by whom 139 we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to 140 our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) 141 – if indeed we suffer with him so we may also be glorified with him.
8:18 For I consider that our present sufferings cannot even be compared 142 to the glory that will be revealed to us. 8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility – not willingly but because of God 143 who subjected it – in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now. 8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, 144 groan inwardly as we eagerly await our adoption, 145 the redemption of our bodies. 146 8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. 147
8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, 148 but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he 149 who searches our hearts knows the mind of the Spirit, because the Spirit 150 intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together 151 for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son 152 would be the firstborn among many brothers and sisters. 153 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who 154 did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? 155 It is God who justifies. 8:34 Who is the one who will condemn? Christ 156 is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 157 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 158 8:37 No, in all these things we have complete victory 159 through him 160 who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, 161 nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.
9:1 162 I am telling the truth in Christ (I am not lying!), for my conscience assures me 163 in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. 164 9:3 For I could wish 165 that I myself were accursed – cut off from Christ – for the sake of my people, 166 my fellow countrymen, 167 9:4 who are Israelites. To them belong 168 the adoption as sons, 169 the glory, the covenants, the giving of the law, the temple worship, 170 and the promises. 9:5 To them belong the patriarchs, 171 and from them, 172 by human descent, 173 came the Christ, 174 who is God over all, blessed forever! 175 Amen.
9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, 176 9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” 177 9:8 This means 178 it is not the children of the flesh 179 who are the children of God; rather, the children of promise are counted as descendants. 9:9 For this is what the promise declared: 180 “About a year from now 181 I will return and Sarah will have a son.” 182 9:10 Not only that, but when Rebekah had conceived children by one man, 183 our ancestor Isaac – 9:11 even before they were born or had done anything good or bad (so that God’s purpose in election 184 would stand, not by works but by 185 his calling) 186 – 9:12 187 it was said to her, “The older will serve the younger,” 188 9:13 just as it is written: “Jacob I loved, but Esau I hated.” 189
9:14 What shall we say then? Is there injustice with God? Absolutely not! 9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 190 9:16 So then, 191 it does not depend on human desire or exertion, 192 but on God who shows mercy. 9:17 For the scripture says to Pharaoh: 193 “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” 194 9:18 So then, 195 God 196 has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. 197
9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 9:20 But who indeed are you – a mere human being 198 – to talk back to God? 199 Does what is molded say to the molder, “Why have you made me like this?” 200 9:21 Has the potter no right to make from the same lump of clay 201 one vessel for special use and another for ordinary use? 202 9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects 203 of wrath 204 prepared for destruction? 205 9:23 And what if he is willing to make known the wealth of his glory on the objects 206 of mercy that he has prepared beforehand for glory – 9:24 even us, whom he has called, not only from the Jews but also from the Gentiles? 9:25 As he also says in Hosea:
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, 207 ‘My beloved.’” 208
9:26 “And in the very place 209 where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’” 210
9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children 211 of Israel are as the sand of the sea, only the remnant will be saved, 9:28 for the Lord will execute his sentence on the earth completely and quickly.” 212 9:29 Just 213 as Isaiah predicted,
“If the Lord of armies 214 had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.” 215
9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing 216 a law of righteousness 217 did not attain it. 218 9:32 Why not? Because they pursued 219 it not by faith but (as if it were possible) by works. 220 They stumbled over the stumbling stone, 221 9:33 just as it is written,
“Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall, 222
yet the one who believes in him will not be put to shame.” 223
10:1 Brothers and sisters, 224 my heart’s desire and prayer to God on behalf of my fellow Israelites 225 is for their salvation. 10:2 For I can testify that they are zealous for God, 226 but their zeal is not in line with the truth. 227 10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.
10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” 228 10:6 But the righteousness that is by faith says: “Do not say in your heart, 229 ‘Who will ascend into heaven?’” 230 (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” 231 (that is, to bring Christ up from the dead). 10:8 But what does it say? “The word is near you, in your mouth and in your heart” 232 (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord 233 and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness 234 and with the mouth one confesses and thus has salvation. 235 10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” 236 10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. 237
10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them 238 ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely 239 is the arrival 240 of those who proclaim the good news.” 241 10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” 242 10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word 243 of Christ. 244
10:18 But I ask, have they 245 not heard? 246 Yes, they have: 247 Their voice has gone out to all the earth, and their words to the ends of the world. 248 10:19 But again I ask, didn’t Israel understand? 249 First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” 250 10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” 251 10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” 252
11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. 11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? 11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” 253 11:4 But what was the divine response 254 to him? “I have kept for myself seven thousand people 255 who have not bent the knee to Baal.” 256
11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The 257 rest were hardened, 11:8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see and ears that would not hear,
to this very day.” 258
11:9 And David says,
“Let their table become a snare and trap,
a stumbling block and a retribution for them;
11:10 let their eyes be darkened so that they may not see,
and make their backs bend continually.” 259
11:11 I ask then, they did not stumble into an irrevocable fall, 260 did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel 261 jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration 262 bring?
11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 11:14 if somehow I could provoke my people to jealousy and save some of them. 11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 11:16 If the first portion 263 of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. 264
11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in 265 the richness of the olive root, 11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. 11:19 Then you will say, “The branches were broken off so that I could be grafted in.” 11:20 Granted! 266 They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear! 11:21 For if God did not spare the natural branches, perhaps he will not spare you. 11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but 267 God’s kindness toward you, provided you continue in his kindness; 268 otherwise you also will be cut off. 11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again. 11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?
11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 269 so that you may not be conceited: A partial hardening has happened to Israel 270 until the full number 271 of the Gentiles has come in. 11:26 And so 272 all Israel will be saved, as it is written:
“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
11:27 And this is my covenant with them, 273
when I take away their sins.” 274
11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. 11:29 For the gifts and the call of God are irrevocable. 11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now 275 receive mercy. 11:32 For God has consigned all people to disobedience so that he may show mercy to them all. 276
11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!
11:34 For who has known the mind of the Lord,
or who has been his counselor? 277
11:35 Or who has first given to God, 278
that God 279 needs to repay him? 280
11:36 For from him and through him and to him are all things. To him be glory forever! Amen.
Roma 15:1-33
Konteks15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. 281 15:2 Let each of us please his neighbor for his good to build him up. 15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” 282 15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope. 15:5 Now may the God of endurance and comfort give you unity with one another 283 in accordance with Christ Jesus, 15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.
15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised 284 on behalf of God’s truth to confirm the promises made to the fathers, 285 15:9 and thus the Gentiles glorify God for his mercy. 286 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 287 15:10 And again it says: “Rejoice, O Gentiles, with his people.” 288 15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” 289 15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 290 15:13 Now may the God of hope fill you with all joy and peace as you believe in him, 291 so that you may abound in hope by the power of the Holy Spirit.
15:14 But I myself am fully convinced about you, my brothers and sisters, 292 that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve 293 the gospel of God 294 like a priest, so that the Gentiles may become an acceptable offering, 295 sanctified by the Holy Spirit.
15:17 So I boast 296 in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience 297 of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” 298
15:22 This is the reason I was often hindered from coming to you. 15:23 But now there is nothing more to keep me 299 in these regions, and I have for many years desired 300 to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me 301 on my journey there, after I have enjoyed your company for a while.
15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. 302 For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, 303 I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.
15:30 Now I urge you, brothers and sisters, 304 through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 15:31 Pray 305 that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company. 15:33 Now may the God of peace be with all of you. Amen. 306
Roma 10:1-10
Konteks10:1 Brothers and sisters, 307 my heart’s desire and prayer to God on behalf of my fellow Israelites 308 is for their salvation. 10:2 For I can testify that they are zealous for God, 309 but their zeal is not in line with the truth. 310 10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.
10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” 311 10:6 But the righteousness that is by faith says: “Do not say in your heart, 312 ‘Who will ascend into heaven?’” 313 (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” 314 (that is, to bring Christ up from the dead). 10:8 But what does it say? “The word is near you, in your mouth and in your heart” 315 (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord 316 and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness 317 and with the mouth one confesses and thus has salvation. 318
[1:17] 1 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
[1:17] 2 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
[1:17] 3 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
[1:17] 4 sn A quotation from Hab 2:4.
[1:3] 5 tn Grk “born of the seed” (an idiom).
[1:3] 6 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
[1:1] 7 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 8 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 9 tc Many important
[1:1] 10 tn Grk “a called apostle.”
[1:1] 11 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
[1:2] 12 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
[1:3] 13 tn Grk “born of the seed” (an idiom).
[1:3] 14 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
[1:4] 15 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, 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 ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
[1:4] 16 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
[1:4] 17 tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
[1:5] 18 tn Grk “through whom.”
[1:5] 19 tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.
[1:5] 20 tn Grk “and apostleship for obedience.”
[1:5] 21 tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.
[1:6] 22 tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
[1:6] 23 tn Grk “called of Jesus Christ.”
[1:7] 24 map For location see JP4 A1.
[1:7] 25 tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.
[1:7] 26 tn Grk “Grace to you and peace.”
[1:8] 27 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
[1:9] 28 tn Grk “whom I serve in my spirit in the gospel.”
[1:10] 30 tn Grk “remember you, always asking.”
[1:10] 31 tn Grk “succeed in coming to you in the will of God.”
[1:11] 32 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
[1:12] 33 tn Grk “that is, to be comforted together with you through the faith in one another.”
[1:13] 34 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
[1:13] 35 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:13] 36 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
[1:15] 38 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
[1:15] 39 map For location see JP4 A1.
[1:16] 40 sn Here the Greek refers to anyone who is not Jewish.
[1:17] 41 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
[1:17] 42 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
[1:17] 43 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
[1:17] 44 sn A quotation from Hab 2:4.
[1:18] 45 tn The genitive ἀνθρώπων 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). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
[1:18] 46 tn “Their” is implied in the Greek, but is supplied because of English style.
[1:18] 47 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
[1:19] 48 tn Grk “is manifest to/in them.”
[1:20] 49 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
[1:22] 51 tn The participle φάσκοντες (faskonte") is used concessively here.
[1:23] 52 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).
[1:23] 53 sn Possibly an allusion to Ps 106:19-20.
[1:24] 54 sn Possibly an allusion to Ps 81:12.
[1:24] 55 tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (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.
[1:24] 56 tn Grk “among them.”
[1:25] 57 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:25] 59 tn Or “creature, created things.”
[1:26] 60 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).
[1:27] 61 tn Grk “likewise so also the males abandoning the natural function of the female.”
[1:27] 62 tn Grk “burned with intense desire” (L&N 25.16).
[1:27] 63 tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:28] 64 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 65 tn Grk “the things that are improper.”
[1:29] 66 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:29] 67 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:31] 68 tn Or “promise-breakers.”
[1:32] 69 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:32] 70 tn Grk “are worthy of death.”
[1:32] 71 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
[4:1] 72 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
[4:2] 74 tn Or “was justified.”
[4:3] 75 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.
[4:3] 76 sn A quotation from Gen 15:6.
[4:4] 77 tn Grk “not according to grace but according to obligation.”
[4:5] 78 tn Or “who justifies the ungodly.”
[4:8] 80 tn The word for “man” or “individual” here is ἀνήρ (anhr), 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.”
[4:8] 81 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.
[4:8] 82 sn A quotation from Ps 32:1-2.
[4:9] 85 sn See the note on “circumcision” in 2:25.
[4:9] 87 sn A quotation from Gen 15:6.
[4:11] 88 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 89 tn Grk “that he might be,” giving the purpose of v. 11a.
[4:11] 90 tn Grk “through uncircumcision.”
[4:12] 91 tn Grk “the father of circumcision.”
[4:12] 92 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
[4:13] 93 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 12:13).
[4:14] 94 tn Grk “rendered inoperative.”
[4:16] 96 tn Grk “that it might be according to grace.”
[4:16] 97 tn Grk “those who are of the faith of Abraham.”
[4:17] 98 tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.
[4:17] sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.
[4:17] 99 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].)
[4:17] 100 tn “The God” is not in the Greek text but is supplied for clarity.
[4:17] 101 tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (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 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]).
[4:18] 102 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[4:18] 103 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.
[4:18] 104 sn A quotation from Gen 17:5.
[4:18] 105 tn Grk “according to that which had been spoken.”
[4:18] 106 sn A quotation from Gen 15:5.
[4:19] 107 tc Most
[4:19] 108 tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc 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 original. NA27 includes the word in brackets, indicating doubt as to its authenticity.
[4:20] 109 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.
[4:21] 110 tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:21] 111 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:22] 112 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[4:23] 113 tn A quotation from Gen 15:6.
[4:23] 114 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
[4:25] 115 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.
[4:25] 116 tn Or “handed over.”
[4:25] sn The verb translated given over (παραδίδωμι, 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).
[4:25] 117 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.
[4:25] 118 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.
[4:5] 119 tn Or “who justifies the ungodly.”
[8:1] 120 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[8:2] 121 tn Grk “for the law of the Spirit of life.”
[8:2] 122 tc Most
[8:5] 124 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
[8:6] 125 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
[8:9] 126 tn Or “are not controlled by the flesh but by the Spirit.”
[8:10] 127 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[8:10] 128 tn Or “life-giving.” Grk “the Spirit is life.”
[8:11] 129 sn The one who raised Jesus from the dead refers to God (also in the following clause).
[8:11] 130 tc Several
[8:11] 131 tc Most
[8:12] 132 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.
[8:12] 133 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:13] 134 tn Grk “are about to, are certainly going to.”
[8:13] 135 sn This remark is parenthetical to Paul’s argument.
[8:14] 136 tn Grk “For as many as are being led by the Spirit of God, these are.”
[8:15] 137 tn Grk “slavery again to fear.”
[8:15] 138 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
[8:16] 140 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (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’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
[8:17] 141 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
[8:18] 142 tn Grk “are not worthy [to be compared].”
[8:20] 143 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
[8:23] 144 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
[8:23] 145 tn See the note on “adoption” in v. 15.
[8:25] 147 tn Or “perseverance.”
[8:26] 148 tn Or “for we do not know what we ought to pray for.”
[8:27] 149 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
[8:27] 150 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
[8:28] 151 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
[8:29] 152 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
[8:29] 153 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:32] 154 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”
[8:33] 155 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
[8:34] 156 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.
[8:34] tn Grk “who also.”
[8:35] 157 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
[8:36] 158 sn A quotation from Ps 44:22.
[8:37] 159 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
[8:37] 160 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
[8:38] 161 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
[9:1] 162 sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.
[9:1] 163 tn Or “my conscience bears witness to me.”
[9:2] 164 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
[9:3] 165 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
[9:3] 166 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
[9:3] 167 tn Grk “my kinsmen according to the flesh.”
[9:4] 168 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:4] 169 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
[9:4] 170 tn Or “cultic service.”
[9:5] 171 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:5] 172 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
[9:5] 173 tn Grk “according to the flesh.”
[9:5] 174 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
[9:5] 175 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
[9:6] 176 tn Grk “For not all those who are from Israel are Israel.”
[9:7] 177 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.
[9:7] sn A quotation from Gen 21:12.
[9:8] 178 tn Grk “That is,” or “That is to say.”
[9:8] 179 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.
[9:8] sn The expression the children of the flesh refers to the natural offspring.
[9:9] 180 tn Grk “For this is the word of promise.”
[9:9] 181 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
[9:9] 182 sn A quotation from Gen 18:10, 14.
[9:10] 183 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
[9:11] 184 tn Grk “God’s purpose according to election.”
[9:11] 185 tn Or “not based on works but based on…”
[9:11] 186 tn Grk “by the one who calls.”
[9:11] sn The entire clause is something of a parenthetical remark.
[9:12] 187 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA27/UBS4, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
[9:12] 188 sn A quotation from Gen 25:23.
[9:13] 189 sn A quotation from Mal 1:2-3.
[9:15] 190 sn A quotation from Exod 33:19.
[9:16] 191 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[9:16] 192 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
[9:17] 193 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
[9:17] 194 sn A quotation from Exod 9:16.
[9:18] 195 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[9:18] 196 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[9:18] 197 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
[9:20] 199 tn Grk “On the contrary, O man, who are you to talk back to God?”
[9:20] 200 sn A quotation from Isa 29:16; 45:9.
[9:21] 201 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
[9:21] 202 tn Grk “one vessel for honor and another for dishonor.”
[9:22] 203 tn Grk “vessels.” This is the same Greek word used in v. 21.
[9:22] 204 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.
[9:22] 205 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (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.
[9:23] 206 tn Grk “vessels.” This is the same Greek word used in v. 21.
[9:25] 207 tn Grk “and her who was not beloved, ‘Beloved.’”
[9:25] 208 sn A quotation from Hos 2:23.
[9:26] 209 tn Grk “And it will be in the very place.”
[9:26] 210 sn A quotation from Hos 1:10.
[9:28] 212 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian
[9:28] tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, 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. BDAG 975 s.v. συντέμνω.
[9:28] sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
[9:29] 213 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 214 tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
[9:29] 215 sn A quotation from Isa 1:9.
[9:31] 216 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
[9:31] 217 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).
[9:31] 218 tn Grk “has not attained unto the law.”
[9:32] 219 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
[9:32] 220 tc Most
[9:32] tn Grk “but as by works.”
[9:32] 221 tn Grk “the stone of stumbling.”
[9:33] 222 tn Grk “a stone of stumbling and a rock of offense.”
[9:33] 223 sn A quotation from Isa 28:16; 8:14.
[10:1] 224 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[10:1] 225 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
[10:2] 226 tn Grk “they have a zeal for God.”
[10:2] 227 tn Grk “in accord with knowledge.”
[10:2] 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).
[10:5] 228 sn A quotation from Lev 18:5.
[10:6] 229 sn A quotation from Deut 9:4.
[10:6] 230 sn A quotation from Deut 30:12.
[10:7] 231 sn A quotation from Deut 30:13.
[10:8] 232 sn A quotation from Deut 30:14.
[10:9] 233 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
[10:10] 234 tn Grk “believes to righteousness.”
[10:10] 235 tn Grk “confesses to salvation.”
[10:11] 236 sn A quotation from Isa 28:16.
[10:13] 237 sn A quotation from Joel 2:32.
[10:14] 238 tn Grk “preaching”; the words “to them” are supplied for clarification.
[10:15] 239 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”
[10:15] 240 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
[10:15] 241 sn A quotation from Isa 52:7; Nah 1:15.
[10:16] 242 sn A quotation from Isa 53:1.
[10:17] 243 tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.
[10:17] 244 tc Most
[10:17] 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.
[10:18] 245 tn That is, Israel (see the following verse).
[10:18] 246 tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
[10:18] 247 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
[10:18] 248 sn A quotation from Ps 19:4.
[10:19] 249 tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).
[10:19] 250 sn A quotation from Deut 32:21.
[10:20] 251 sn A quotation from Isa 65:1.
[10:21] 252 sn A quotation from Isa 65:2.
[11:3] 253 sn A quotation from 1 Kgs 19:10, 14.
[11:4] 254 tn Grk “the revelation,” “the oracle.”
[11:4] 255 tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.
[11:4] 256 sn A quotation from 1 Kgs 19:18.
[11:7] 257 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 258 sn A quotation from Deut 29:4; Isa 29:10.
[11:10] 259 sn A quotation from Ps 69:22-23.
[11:11] 260 tn Grk “that they might fall.”
[11:11] 261 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
[11:12] 262 tn Or “full inclusion”; Grk “their fullness.”
[11:16] 263 tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.
[11:16] 264 sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.
[11:17] 265 tn Grk “became a participant of.”
[11:20] 266 tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
[11:22] 267 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[11:22] 268 tn Grk “if you continue in (the) kindness.”
[11:25] 269 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[11:25] 270 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
[11:25] 271 tn Grk “fullness.”
[11:26] 272 tn It is not clear whether the phrase καὶ οὕτως (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, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).
[11:27] 273 sn A quotation from Isa 59:20-21.
[11:27] 274 sn A quotation from Isa 27:9; Jer 31:33-34.
[11:31] 275 tc Some important Alexandrian and Western
[11:32] 276 tn Grk “to all”; “them” has been supplied for stylistic reasons.
[11:34] 277 sn A quotation from Isa 40:13.
[11:35] 278 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[11:35] 279 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[11:35] 280 sn A quotation from Job 41:11.
[15:1] 281 tn 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.”
[15:3] 282 sn A quotation from Ps 69:9.
[15:5] 283 tn Grk “grant you to think the same among one another.”
[15:8] 284 tn Grk “of the circumcision”; that is, the Jews.
[15:8] 285 tn Or “to the patriarchs.”
[15:9] 286 tn 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.
[15:9] 287 sn A quotation from Ps 18:49.
[15:10] 288 sn A quotation from Deut 32:43.
[15:11] 289 sn A quotation from Ps 117:1.
[15:12] 290 sn A quotation from Isa 11:10.
[15:13] 291 tn 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).
[15:14] 292 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:16] 293 tn 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.
[15:16] 294 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
[15:16] 295 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
[15:17] 296 tc ‡ After οὖν (oun), several important Alexandrian and Western
[15:17] tn Grk “Therefore I have a boast.”
[15:18] 297 tn Grk “unto obedience.”
[15:21] 298 sn A quotation from Isa 52:15.
[15:23] 299 tn Grk “now no longer having a place…I have.”
[15:23] 300 tn Grk “but having a desire…for many years.”
[15:24] 301 tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.
[15:27] 302 tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.
[15:28] 303 tn Grk “have sealed this fruit to them.”
[15:30] 304 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:31] 305 tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.
[15:33] 306 tc Some
[10:1] 307 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[10:1] 308 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
[10:2] 309 tn Grk “they have a zeal for God.”
[10:2] 310 tn Grk “in accord with knowledge.”
[10:2] 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).
[10:5] 311 sn A quotation from Lev 18:5.
[10:6] 312 sn A quotation from Deut 9:4.
[10:6] 313 sn A quotation from Deut 30:12.
[10:7] 314 sn A quotation from Deut 30:13.
[10:8] 315 sn A quotation from Deut 30:14.
[10:9] 316 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
