Roma 1:1

Salutation

1:1 From Paul, ¹  a slave ²  of Christ Jesus, ³  called to be an apostle, ⁴  set apart for the gospel of God. ⁵ 

Roma 1:3-4

1:3 concerning his Son who was a descendant ⁶  of David with reference to the flesh, ⁷  1:4 who was appointed the Son-of-God-in-power ⁸  according to the Holy Spirit ⁹  by the resurrection ¹⁰  from the dead, Jesus Christ our Lord.

Roma 1:6-8

1:6 You also are among them, ¹¹  called to belong to Jesus Christ. ¹²  1:7 To all those loved by God in Rome, ¹³  called to be saints: ¹⁴  Grace and peace to you ¹⁵  from God our Father and the Lord Jesus Christ!

Paul’s Desire to Visit Rome

1:8 First of all, ¹⁶  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Roma 1:12

1:12 that is, that we may be mutually comforted by one another’s faith, ¹⁷  both yours and mine.

Roma 1:17

1:17 For the righteousness ¹⁸  of God is revealed in the gospel ¹⁹  from faith to faith, ²⁰  just as it is written, “The righteous by faith will live.” ²¹ 

Roma 2:16

2:16 on the day when God will judge ²²  the secrets of human hearts, ²³  according to my gospel ²⁴  through Christ Jesus.

Roma 3:21-22

3:21 But now ²⁵  apart from the law the righteousness of God (which is attested by the law and the prophets) ²⁶  has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ²⁷  for all who believe. For there is no distinction,

Roma 3:24-26

3:24 But they are justified ²⁸  freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed ²⁹  him ³⁰  at his death ³¹  as the mercy seat ³²  accessible through faith. ³³  This was to demonstrate ³⁴  his righteousness, because God in his forbearance had passed over the sins previously committed. ³⁵  3:26 This was ³⁶  also to demonstrate ³⁷  his righteousness in the present time, so that he would be just ³⁸  and the justifier of the one who lives because of Jesus’ faithfulness. ³⁹ 

Roma 3:28

3:28 For we consider that a person ⁴⁰  is declared righteous by faith apart from the works of the law. ⁴¹ 

Roma 3:31

3:31 Do we then nullify ⁴²  the law through faith? Absolutely not! Instead ⁴³  we uphold the law.

Roma 4:24--5:2

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 ⁴⁴  was given over ⁴⁵  because of our transgressions and was raised for the sake of ⁴⁶  our justification. ⁴⁷ 

The Expectation of Justification

5:1 ⁴⁸ Therefore, since we have been declared righteous by faith, we have ⁴⁹  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 ⁵⁰  in the hope of God’s glory.

Roma 5:11

5:11 Not ⁵¹  only this, but we also rejoice ⁵²  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:15

5:15 But the gracious gift is not like the transgression. ⁵³  For if the many died through the transgression of the one man, ⁵⁴  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Roma 5:17

5:17 For if, by the transgression of the one man, ⁵⁵  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!

Roma 5:21

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.

Roma 6:2-3

6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?

Roma 6:11

6:11 So you too consider yourselves ⁵⁶  dead to sin, but ⁵⁷  alive to God in Christ Jesus.

Roma 6:23

6:23 For the payoff ⁵⁸  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 7:23--8:2

7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 7:24 Wretched man that I am! Who will rescue me from this body of death? 7:25 Thanks be ⁵⁹  to God through Jesus Christ our Lord! So then, ⁶⁰  I myself serve the law of God with my mind, but ⁶¹  with my flesh I serve ⁶²  the law of sin.

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁶³  8:2 For the law of the life-giving Spirit ⁶⁴  in Christ Jesus has set you ⁶⁵  free from the law of sin and death.

Roma 8:11

8:11 Moreover if the Spirit of the one ⁶⁶  who raised Jesus from the dead lives in you, the one who raised Christ ⁶⁷  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁶⁸ 

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ⁶⁹  – if indeed we suffer with him so we may also be glorified with him.

Roma 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁷⁰  would be the firstborn among many brothers and sisters. ⁷¹ 

Roma 8:32

8:32 Indeed, he who ⁷²  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 8:34

8:34 Who is the one who will condemn? Christ ⁷³  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.

Roma 8:39

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.

Roma 9:33

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, ⁷⁴ 

yet the one who believes in him will not be put to shame.” ⁷⁵ 

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ⁷⁶  ‘Who will ascend into heaven?’” ⁷⁷  (that is, to bring Christ down)

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ⁷⁸  and believe in your heart that God raised him from the dead, you will be saved.

Roma 12:3

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ⁷⁹  a measure of faith. ⁸⁰ 

Roma 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ⁸¹ 

Roma 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Roma 15:5-6

15:5 Now may the God of endurance and comfort give you unity with one another ⁸²  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.

Roma 15:8-9

15:8 For I tell you that Christ has become a servant of the circumcised ⁸³  on behalf of God’s truth to confirm the promises made to the fathers, ⁸⁴  15:9 and thus the Gentiles glorify God for his mercy. ⁸⁵  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁸⁶ 

Roma 15:15-18

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 ⁸⁷  the gospel of God ⁸⁸  like a priest, so that the Gentiles may become an acceptable offering, ⁸⁹  sanctified by the Holy Spirit.

15:17 So I boast ⁹⁰  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 ⁹¹  of the Gentiles, by word and deed,

Roma 15:30

15:30 Now I urge you, brothers and sisters, ⁹²  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Roma 16:3

16:3 Greet Prisca and Aquila, ⁹³  my fellow workers in Christ Jesus,

Roma 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ⁹⁴  of the naive.

Roma 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Roma 16:24-25

16:24 [[EMPTY]] ⁹⁵ 

16:25 ⁹⁶ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

Roma 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

[1:1]  ¹ 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]  ² 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]  ³ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ⁴ tn Grk “a called apostle.”

[1:1]  ⁵ 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.

[1:3]  ⁶ tn Grk “born of the seed” (an idiom).

[1:3]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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).

[1:6]  ¹¹ 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]  ¹² tn Grk “called of Jesus Christ.”

[1:7]  ¹³ map For location see JP4 A1.

[1:7]  ¹⁴ 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]  ¹⁵ tn Grk “Grace to you and peace.”

[1:8]  ¹⁶ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[1:12]  ¹⁷ tn Grk “that is, to be comforted together with you through the faith in one another.”

[1:17]  ¹⁸ 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]  ¹⁹ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ²⁰ 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]  ²¹ sn A quotation from Hab 2:4.

[2:16]  ²² 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]  ²³ tn Grk “of people.”

[2:16]  ²⁴ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[3:21]  ²⁵ 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]  ²⁶ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:22]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Or “purposed, intended.”

[3:25]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ³⁶ 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]  ³⁷ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ³⁸ tn Or “righteous.”

[3:26]  ³⁹ 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.”

[3:28]  ⁴⁰ tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

[3:28]  ⁴¹ tn See the note on the phrase “works of the law” in Rom 3:20.

[3:31]  ⁴² tn Grk “render inoperative.”

[3:31]  ⁴³ tn Grk “but” (Greek ἀλλά, alla).

[4:25]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁴⁹ 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 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in 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]  ⁵⁰ tn Or “exult, boast.”

[5:11]  ⁵¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ⁵² tn Or “exult, boast.”

[5:15]  ⁵³ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁵⁴ sn Here the one man refers to Adam (cf. 5:14).

[5:17]  ⁵⁵ sn Here the one man refers to Adam (cf. 5:14).

[6:11]  ⁵⁶ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ⁵⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[6:23]  ⁵⁸ 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.

[7:25]  ⁵⁹ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ⁶⁰ 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.

[7:25]  ⁶¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ⁶² tn The words “I serve” have been repeated here for clarity.

[8:1]  ⁶³ 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 33^vid 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]  ⁶⁴ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁶⁵ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:11]  ⁶⁶ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁶⁷ 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]  ⁶⁸ 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.

[8:17]  ⁶⁹ 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.

[8:29]  ⁷⁰ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁷¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:32]  ⁷² 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?”

[8:34]  ⁷³ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid 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.”

[9:33]  ⁷⁴ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ⁷⁵ sn A quotation from Isa 28:16; 8:14.

[10:6]  ⁷⁶ sn A quotation from Deut 9:4.

[10:6]  ⁷⁷ sn A quotation from Deut 30:12.

[10:9]  ⁷⁸ 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.

[12:3]  ⁷⁹ tn The words “of you” have been supplied for clarity.

[12:3]  ⁸⁰ tn Or “to each as God has distributed a measure of faith.”

[13:14]  ⁸¹ tn Grk “make no provision for the flesh unto desires.”

[15:5]  ⁸² tn Grk “grant you to think the same among one another.”

[15:8]  ⁸³ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁸⁴ tn Or “to the patriarchs.”

[15:9]  ⁸⁵ 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]  ⁸⁶ sn A quotation from Ps 18:49.

[15:16]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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.”

[15:18]  ⁹¹ tn Grk “unto obedience.”

[15:30]  ⁹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:3]  ⁹³ sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[16:18]  ⁹⁴ tn Grk “hearts.”

[16:24]  ⁹⁵ tc Most mss (D [F G 629 without “Jesus Christ”] Ψ [630] 1881 Ï al) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other mss (P 33 104 365 pc) include the verse after 16:27. The verse is entirely lacking in Ì^46,61 (א A) B C 81 1739 2464 pc co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[16:25]  ⁹⁶ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.