Roma 1:18--5:21
Konteks1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people 1 who suppress the truth by their 2 unrighteousness, 3 1:19 because what can be known about God is plain to them, 4 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 5 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 6 were darkened. 1:22 Although they claimed 7 to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings 8 or birds or four-footed animals 9 or reptiles.
1:24 Therefore God gave them over 10 in the desires of their hearts to impurity, to dishonor 11 their bodies among themselves. 12 1:25 They 13 exchanged the truth of God for a lie 14 and worshiped and served the creation 15 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, 16 1:27 and likewise the men also abandoned natural relations with women 17 and were inflamed in their passions 18 for one another. Men 19 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, 20 God gave them over to a depraved mind, to do what should not be done. 21 1:29 They are filled 22 with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with 23 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, 24 heartless, ruthless. 1:32 Although they fully know 25 God’s righteous decree that those who practice such things deserve to die, 26 they not only do them but also approve of those who practice them. 27
2:1 28 Therefore 29 you are without excuse, 30 whoever you are, 31 when you judge someone else. 32 For on whatever grounds 33 you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth 34 against those who practice such things. 2:3 And do you think, 35 whoever you are, when you judge 36 those who practice such things and yet do them yourself, 37 that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know 38 that God’s kindness leads you to repentance? 2:5 But because of your stubbornness 39 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 40 2:6 He 41 will reward 42 each one according to his works: 43 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but 44 wrath and anger to those who live in selfish ambition 45 and do not obey the truth but follow 46 unrighteousness. 2:9 There will be 47 affliction and distress on everyone 48 who does evil, on the Jew first and also the Greek, 49 2:10 but 50 glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law 51 will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 52 2:14 For whenever the Gentiles, 53 who do not have the law, do by nature 54 the things required by the law, 55 these who do not have the law are a law to themselves. 2:15 They 56 show that the work of the law is written 57 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 58 them, 59 2:16 on the day when God will judge 60 the secrets of human hearts, 61 according to my gospel 62 through Christ Jesus.
2:17 But if you call yourself a Jew and rely on the law 63 and boast of your relationship to God 64 2:18 and know his will 65 and approve the superior things because you receive instruction from the law, 66 2:19 and if you are convinced 67 that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth – 2:21 therefore 68 you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor 69 idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law! 2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” 70
2:25 For circumcision 71 has its value if you practice the law, but 72 if you break the law, 73 your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys 74 the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man 75 who keeps the law judge you who, despite 76 the written code 77 and circumcision, transgress the law? 2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart 78 by the Spirit 79 and not by the written code. 80 This person’s 81 praise is not from people but from God.
3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages. 82 First of all, 83 the Jews 84 were entrusted with the oracles of God. 85 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being 86 shown up as a liar, 87 just as it is written: “so that you will be justified 88 in your words and will prevail when you are judged.” 89
3:5 But if our unrighteousness demonstrates 90 the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? 91 (I am speaking in human terms.) 92 3:6 Absolutely not! For otherwise how could God judge the world? 3:7 For if by my lie the truth of God enhances 93 his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. 94 (Their 95 condemnation is deserved!)
3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 3:10 just as it is written:
“There is no one righteous, not even one,
3:11 there is no one who understands,
there is no one who seeks God.
3:12 All have turned away,
together they have become worthless;
there is no one who shows kindness, not even one.” 96
3:13 “Their throats are open graves, 97
they deceive with their tongues,
the poison of asps is under their lips.” 98
3:14 “Their mouths are 99 full of cursing and bitterness.” 100
3:15 “Their feet are swift to shed blood,
3:16 ruin and misery are in their paths,
3:17 and the way of peace they have not known.” 101
3:18 “There is no fear of God before their eyes.” 102
3:19 Now we know that whatever the law says, it says to those who are under 103 the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him 104 by the works of the law, 105 for through the law comes 106 the knowledge of sin. 3:21 But now 107 apart from the law the righteousness of God (which is attested by the law and the prophets) 108 has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ 109 for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified 110 freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed 111 him 112 at his death 113 as the mercy seat 114 accessible through faith. 115 This was to demonstrate 116 his righteousness, because God in his forbearance had passed over the sins previously committed. 117 3:26 This was 118 also to demonstrate 119 his righteousness in the present time, so that he would be just 120 and the justifier of the one who lives because of Jesus’ faithfulness. 121
3:27 Where, then, is boasting? 122 It is excluded! By what principle? 123 Of works? No, but by the principle of faith! 3:28 For we consider that a person 124 is declared righteous by faith apart from the works of the law. 125 3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, 126 he will justify the circumcised by faith and the uncircumcised through faith. 3:31 Do we then nullify 127 the law through faith? Absolutely not! Instead 128 we uphold the law.
4:1 What then shall we say that Abraham, our ancestor according to the flesh, 129 has discovered regarding this matter? 130 4:2 For if Abraham was declared righteous 131 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 132 to him as righteousness.” 133 4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 134 4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 135 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 136 are those whose lawless deeds are forgiven, and whose sins are covered;
4:8 blessed is the one 137 against whom the Lord will never count 138 sin.” 139
4:9 Is this blessedness 140 then for 141 the circumcision 142 or also for 143 the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” 144 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, 145 so that he would become 146 the father of all those who believe but have never been circumcised, 147 that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, 148 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. 149
4:13 For the promise 150 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. 151 4:15 For the law brings wrath, because where there is no law there is no transgression 152 either. 4:16 For this reason it is by faith so that it may be by grace, 153 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, 154 who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). 155 He is our father 156 in the presence of God whom he believed – the God who 157 makes the dead alive and summons the things that do not yet exist as though they already do. 158 4:18 Against hope Abraham 159 believed 160 in hope with the result that he became the father of many nations 161 according to the pronouncement, 162 “so will your descendants be.” 163 4:19 Without being weak in faith, he considered 164 his own body as dead 165 (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He 166 did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was 167 fully convinced that what God 168 promised he was also able to do. 4:22 So indeed it was credited to Abraham 169 as righteousness.
4:23 But the statement it was credited to him 170 was not written only for Abraham’s 171 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 172 was given over 173 because of our transgressions and was raised for the sake of 174 our justification. 175
5:1 176 Therefore, since we have been declared righteous by faith, we have 177 peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice 178 in the hope of God’s glory. 5:3 Not 179 only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God 180 has been poured out 181 in our hearts through the Holy Spirit who was given to us.
5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) 182 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous 183 by his blood, 184 we will be saved through him from God’s wrath. 185 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not 186 only this, but we also rejoice 187 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.
5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 188 because 189 all sinned – 5:13 for before the law was given, 190 sin was in the world, but there is no accounting for sin 191 when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type 192 of the coming one) transgressed. 193 5:15 But the gracious gift is not like the transgression. 194 For if the many died through the transgression of the one man, 195 how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. 196 For judgment, resulting from the one transgression, 197 led to condemnation, but 198 the gracious gift from the many failures 199 led to justification. 5:17 For if, by the transgression of the one man, 200 death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!
5:18 Consequently, 201 just as condemnation 202 for all people 203 came 204 through one transgression, 205 so too through the one righteous act 206 came righteousness leading to life 207 for all people. 5:19 For just as through the disobedience of the one man 208 many 209 were made sinners, so also through the obedience of one man 210 many 211 will be made righteous. 5:20 Now the law came in 212 so that the transgression 213 may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.
[1:18] 1 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] 2 tn “Their” is implied in the Greek, but is supplied because of English style.
[1:18] 3 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
[1:19] 4 tn Grk “is manifest to/in them.”
[1:20] 5 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
[1:22] 7 tn The participle φάσκοντες (faskonte") is used concessively here.
[1:23] 8 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] 9 sn Possibly an allusion to Ps 106:19-20.
[1:24] 10 sn Possibly an allusion to Ps 81:12.
[1:24] 11 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] 12 tn Grk “among them.”
[1:25] 13 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] 15 tn Or “creature, created things.”
[1:26] 16 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] 17 tn Grk “likewise so also the males abandoning the natural function of the female.”
[1:27] 18 tn Grk “burned with intense desire” (L&N 25.16).
[1:27] 19 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] 20 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 21 tn Grk “the things that are improper.”
[1:29] 22 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] 23 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] 24 tn Or “promise-breakers.”
[1:32] 25 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] 26 tn Grk “are worthy of death.”
[1:32] 27 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.
[2:1] 28 sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).
[2:1] 29 tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
[2:1] 30 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 32 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 33 tn Grk “in/by (that) which.”
[2:2] 34 tn Or “based on truth.”
[2:3] 35 tn Grk “do you think this,” referring to the clause in v. 3b.
[2:3] 36 tn Grk “O man, the one who judges.”
[2:3] 37 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
[2:4] 38 tn Grk “being unaware.”
[2:5] 39 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 40 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[2:6] 41 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.
[2:6] 42 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
[2:6] 43 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:8] 44 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:8] 45 tn Grk “those who [are] from selfish ambition.”
[2:8] 46 tn Grk “are persuaded by, obey.”
[2:9] 47 tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”
[2:9] 48 tn Grk “every soul of man.”
[2:9] 49 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
[2:10] 50 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[2:12] 51 sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
[2:13] 52 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
[2:14] 53 sn Gentile is a NT term for a non-Jew.
[2:14] 54 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (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.
[2:14] 55 tn Grk “do by nature the things of the law.”
[2:15] 56 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.
[2:15] 57 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
[2:15] 59 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[2:16] 60 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
[2:16] 62 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
[2:17] 63 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
[2:17] 64 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
[2:18] 66 tn Grk “because of being instructed out of the law.”
[2:19] 67 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
[2:21] 68 tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).
[2:24] 70 sn A quotation from Isa 52:5.
[2:25] 71 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).
[2:25] 72 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:25] 73 tn Grk “if you should be a transgressor of the law.”
[2:26] 74 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[2:27] 75 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
[2:27] 76 tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.
[2:29] 78 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
[2:29] 79 tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).
[2:29] 81 tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
[3:2] 82 tn Grk “much in every way.”
[3:2] 83 tc ‡ Most witnesses (א A D2 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few
[3:2] tn Grk “first indeed that.”
[3:2] 85 tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
[3:4] 86 tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.
[3:4] 87 tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.
[3:4] 88 tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.
[3:4] 89 tn Or “prevail when you judge.” A quotation from Ps 51:4.
[3:5] 90 tn Or “shows clearly.”
[3:5] 91 tn Grk “That God is not unjust to inflict wrath, is he?”
[3:5] 92 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
[3:7] 93 tn Grk “abounded unto.”
[3:8] 94 tn Grk “(as we are slandered and some affirm that we say…).”
[3:8] 95 tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
[3:12] 96 sn Verses 10-12 are a quotation from Ps 14:1-3.
[3:13] 97 tn Grk “their throat is an opened grave.”
[3:13] 98 sn A quotation from Pss 5:9; 140:3.
[3:14] 99 tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:14] 100 sn A quotation from Ps 10:7.
[3:17] 101 sn Rom 3:15-17 is a quotation from Isa 59:7-8.
[3:18] 102 sn A quotation from Ps 36:1.
[3:19] 103 tn Grk “in,” “in connection with.”
[3:20] 104 sn An allusion to Ps 143:2.
[3:20] 105 tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.
[3:21] 107 tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
[3:21] 108 tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
[3:22] 109 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:22] sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
[3:24] 110 tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 111 tn Or “purposed, intended.”
[3:25] 112 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 113 tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
[3:25] 114 tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
[3:25] 115 tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).
[3:25] 116 tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 117 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 118 tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:26] 119 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 121 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
[3:27] 122 tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.
[3:27] 123 tn Grk “By what sort of law?”
[3:28] 124 tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
[3:28] 125 tn See the note on the phrase “works of the law” in Rom 3:20.
[3:30] 126 tn Grk “but if indeed God is one.”
[3:31] 127 tn Grk “render inoperative.”
[3:31] 128 tn Grk “but” (Greek ἀλλά, alla).
[4:1] 129 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
[4:2] 131 tn Or “was justified.”
[4:3] 132 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] 133 sn A quotation from Gen 15:6.
[4:4] 134 tn Grk “not according to grace but according to obligation.”
[4:5] 135 tn Or “who justifies the ungodly.”
[4:8] 137 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] 138 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] 139 sn A quotation from Ps 32:1-2.
[4:9] 142 sn See the note on “circumcision” in 2:25.
[4:9] 144 sn A quotation from Gen 15:6.
[4:11] 145 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 146 tn Grk “that he might be,” giving the purpose of v. 11a.
[4:11] 147 tn Grk “through uncircumcision.”
[4:12] 148 tn Grk “the father of circumcision.”
[4:12] 149 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
[4:13] 150 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] 151 tn Grk “rendered inoperative.”
[4:16] 153 tn Grk “that it might be according to grace.”
[4:16] 154 tn Grk “those who are of the faith of Abraham.”
[4:17] 155 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] 156 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] 157 tn “The God” is not in the Greek text but is supplied for clarity.
[4:17] 158 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] 159 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[4:18] 160 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] 161 sn A quotation from Gen 17:5.
[4:18] 162 tn Grk “according to that which had been spoken.”
[4:18] 163 sn A quotation from Gen 15:5.
[4:19] 164 tc Most
[4:19] 165 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] 166 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] 167 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] 168 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:22] 169 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[4:23] 170 tn A quotation from Gen 15:6.
[4:23] 171 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
[4:25] 172 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] 173 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] 174 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] 175 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.
[5:1] 176 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 177 tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 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. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
[5:2] 178 tn Or “exult, boast.”
[5:3] 179 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:5] 180 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).
[5:5] 181 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
[5:7] 182 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[5:9] 183 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
[5:9] 184 tn Or, according to BDF §219.3, “at the price of his blood.”
[5:9] 185 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
[5:11] 186 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:11] 187 tn Or “exult, boast.”
[5:12] 188 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:12] 189 tn The translation of the phrase ἐφ᾿ ᾧ (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.”
[5:13] 190 tn Grk “for before the law.”
[5:13] 191 tn Or “sin is not reckoned.”
[5:14] 193 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
[5:15] 194 tn Grk “but not as the transgression, so also [is] the gracious gift.”
[5:15] 195 sn Here the one man refers to Adam (cf. 5:14).
[5:16] 196 tn Grk “and not as through the one who sinned [is] the gift.”
[5:16] 197 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
[5:16] 198 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[5:16] 199 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
[5:17] 200 sn Here the one man refers to Adam (cf. 5:14).
[5:18] 201 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.
[5:18] 202 tn Grk “[it is] unto condemnation for all people.”
[5:18] 203 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:18] 204 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
[5:18] 205 sn One transgression refers to the sin of Adam in Gen 3:1-24.
[5:18] 206 sn The one righteous act refers to Jesus’ death on the cross.
[5:18] 207 tn Grk “righteousness of life.”
[5:19] 208 sn Here the one man refers to Adam (cf. 5:14).
[5:19] 210 sn One man refers here to Jesus Christ.
