Roma 1:20

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 ¹  are without excuse.

Roma 1:24

1:24 Therefore God gave them over ²  in the desires of their hearts to impurity, to dishonor ³  their bodies among themselves. ⁴ 

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁵  God gave them over to a depraved mind, to do what should not be done. ⁶ 

Roma 1:32--2:3

1:32 Although they fully know ⁷  God’s righteous decree that those who practice such things deserve to die, ⁸  they not only do them but also approve of those who practice them. ⁹ 

The Condemnation of the Moralist

2:1 ¹⁰ Therefore ¹¹  you are without excuse, ¹²  whoever you are, ¹³  when you judge someone else. ¹⁴  For on whatever grounds ¹⁵  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 ¹⁶  against those who practice such things. 2:3 And do you think, ¹⁷  whoever you are, when you judge ¹⁸  those who practice such things and yet do them yourself, ¹⁹  that you will escape God’s judgment?

Roma 2:6

2:6 He ²⁰  will reward ²¹  each one according to his works: ²² 

Roma 2:14

2:14 For whenever the Gentiles, ²³  who do not have the law, do by nature ²⁴  the things required by the law, ²⁵  these who do not have the law are a law to themselves.

Roma 2:16

2:16 on the day when God will judge ²⁶  the secrets of human hearts, ²⁷  according to my gospel ²⁸  through Christ Jesus.

Roma 2:18

2:18 and know his will ²⁹  and approve the superior things because you receive instruction from the law, ³⁰ 

Roma 2:22

2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ³¹  idols, do you rob temples?

Roma 2:26

2:26 Therefore if the uncircumcised man obeys ³²  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Roma 3:2

3:2 Actually, there are many advantages. ³³  First of all, ³⁴  the Jews ³⁵  were entrusted with the oracles of God. ³⁶ 

Roma 3:8

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. ³⁷  (Their ³⁸  condemnation is deserved!)

Roma 3:13

3:13 “Their throats are open graves, ³⁹ 

they deceive with their tongues,

the poison of asps is under their lips.” ⁴⁰ 

Roma 4:17

4:17 (as it is written, “I have made you the father of many nations”). ⁴¹  He is our father ⁴²  in the presence of God whom he believed – the God who ⁴³  makes the dead alive and summons the things that do not yet exist as though they already do. ⁴⁴ 

Roma 4:25

4:25 He ⁴⁵  was given over ⁴⁶  because of our transgressions and was raised for the sake of ⁴⁷  our justification. ⁴⁸ 

Roma 6:13

6:13 and do not present your members to sin as instruments ⁴⁹  to be used for unrighteousness, ⁵⁰  but present yourselves to God as those who are alive from the dead and your members to God as instruments ⁵¹  to be used for righteousness.

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁵²  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Roma 6:23

6:23 For the payoff ⁵³  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 7:5

7:5 For when we were in the flesh, ⁵⁴  the sinful desires, ⁵⁵  aroused by the law, were active in the members of our body ⁵⁶  to bear fruit for death.

Roma 8:5

8:5 For those who live according to the flesh have their outlook shaped by ⁵⁷  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 8:11

8:11 Moreover if the Spirit of the one ⁵⁸  who raised Jesus from the dead lives in you, the one who raised Christ ⁵⁹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁶⁰ 

Roma 8:18

8:18 For I consider that our present sufferings cannot even be compared ⁶¹  to the glory that will be revealed to us.

Roma 8:32

8:32 Indeed, he who ⁶²  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?

Roma 9:8

9:8 This means ⁶³  it is not the children of the flesh ⁶⁴  who are the children of God; rather, the children of promise are counted as descendants.

Roma 9:30

Israel’s Rejection Culpable

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,

Roma 10:18

10:18 But I ask, have they ⁶⁵  not heard? ⁶⁶  Yes, they have: ⁶⁷  Their voice has gone out to all the earth, and their words to the ends of the world. ⁶⁸ 

Roma 11:3

11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ⁶⁹ 

Roma 11:29

11:29 For the gifts and the call of God are irrevocable.

Roma 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Roma 11:36--12:1

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ⁷⁰  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁷¹  – which is your reasonable service.

Roma 12:4

12:4 For just as in one body we have many members, and not all the members serve the same function,

Roma 12:16

12:16 Live in harmony with one another; do not be haughty but associate with the lowly. ⁷²  Do not be conceited. ⁷³ 

Roma 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Roma 14:19

14:19 So then, let us pursue what makes for peace and for building up one another.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁷⁴ 

Roma 15:9

15:9 and thus the Gentiles glorify God for his mercy. ⁷⁵  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁷⁶ 

Roma 15:11

15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁷⁷ 

Roma 15:16-17

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁷⁸  the gospel of God ⁷⁹  like a priest, so that the Gentiles may become an acceptable offering, ⁸⁰  sanctified by the Holy Spirit.

15:17 So I boast ⁸¹  in Christ Jesus about the things that pertain to God.

Roma 15:22

Paul’s Intention of Visiting the Romans

15:22 This is the reason I was often hindered from coming to you.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁸²  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Roma 16:17

16:17 Now I urge you, brothers and sisters, ⁸³  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Roma 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

[1:20]  ¹ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:24]  ² sn Possibly an allusion to Ps 81:12.

[1:24]  ³ 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]  ⁴ tn Grk “among them.”

[1:28]  ⁵ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁶ tn Grk “the things that are improper.”

[1:32]  ⁷ 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]  ⁸ tn Grk “are worthy of death.”

[1:32]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹³ tn Grk “O man.”

[2:1]  ¹⁴ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁵ tn Grk “in/by (that) which.”

[2:2]  ¹⁶ tn Or “based on truth.”

[2:3]  ¹⁷ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ¹⁸ tn Grk “O man, the one who judges.”

[2:3]  ¹⁹ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[2:6]  ²⁰ 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]  ²¹ 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]  ²² sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[2:14]  ²³ sn Gentile is a NT term for a non-Jew.

[2:14]  ²⁴ 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]  ²⁵ tn Grk “do by nature the things of the law.”

[2:16]  ²⁶ 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]  ²⁷ tn Grk “of people.”

[2:16]  ²⁸ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:18]  ²⁹ tn Grk “the will.”

[2:18]  ³⁰ tn Grk “because of being instructed out of the law.”

[2:22]  ³¹ tn Or “detest.”

[2:26]  ³² tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[3:2]  ³³ tn Grk “much in every way.”

[3:2]  ³⁴ 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 mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ³⁵ tn Grk “they were.”

[3:2]  ³⁶ 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.

[3:8]  ³⁷ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ³⁸ 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.

[3:13]  ³⁹ tn Grk “their throat is an opened grave.”

[3:13]  ⁴⁰ sn A quotation from Pss 5:9; 140:3.

[4:17]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁴⁴ 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]).

[4:25]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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.

[6:13]  ⁴⁹ tn Or “weapons, tools.”

[6:13]  ⁵⁰ tn Or “wickedness, injustice.”

[6:13]  ⁵¹ tn Or “weapons, tools.”

[6:19]  ⁵² tn Or “because of your natural limitations” (NRSV).

[6:19]  sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

[6:23]  ⁵³ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[7:5]  ⁵⁴ tn That is, before we were in Christ.

[7:5]  ⁵⁵ tn Or “sinful passions.”

[7:5]  ⁵⁶ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[8:5]  ⁵⁷ 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.

[8:11]  ⁵⁸ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁵⁹ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ⁶⁰ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:18]  ⁶¹ tn Grk “are not worthy [to be compared].”

[8:32]  ⁶² 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?”

[9:8]  ⁶³ tn Grk “That is,” or “That is to say.”

[9:8]  ⁶⁴ 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.

[10:18]  ⁶⁵ tn That is, Israel (see the following verse).

[10:18]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ sn A quotation from Ps 19:4.

[11:3]  ⁶⁹ sn A quotation from 1 Kgs 19:10, 14.

[12:1]  ⁷⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁷¹ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[12:16]  ⁷² tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.

[12:16]  ⁷³ tn Grk “Do not be wise in your thinking.”

[15:1]  ⁷⁴ 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.”

[15:9]  ⁷⁵ 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]  ⁷⁶ sn A quotation from Ps 18:49.

[15:11]  ⁷⁷ sn A quotation from Ps 117:1.

[15:16]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[15:17]  tn Grk “Therefore I have a boast.”

[15:27]  ⁸² tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[16:17]  ⁸³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.