Roma 1:7

1:7 To all those loved by God in Rome, ¹  called to be saints: ²  Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

Roma 1:2

1:2 This gospel ⁴  he promised beforehand through his prophets in the holy scriptures,

Roma 4:1-25

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ⁵  has discovered regarding this matter? ⁶  4:2 For if Abraham was declared righteous ⁷  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 ⁸  to him as righteousness.” ⁹  4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ¹⁰  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ¹¹  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 ¹²  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ¹³  against whom the Lord will never count ¹⁴  sin.” ¹⁵ 

4:9 Is this blessedness ¹⁶  then for ¹⁷  the circumcision ¹⁸  or also for ¹⁹  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ²⁰  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, ²¹  so that he would become ²²  the father of all those who believe but have never been circumcised, ²³  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ²⁴  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. ²⁵ 

4:13 For the promise ²⁶  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. ²⁷  4:15 For the law brings wrath, because where there is no law there is no transgression ²⁸  either. 4:16 For this reason it is by faith so that it may be by grace, ²⁹  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, ³⁰  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ³¹  He is our father ³²  in the presence of God whom he believed – the God who ³³  makes the dead alive and summons the things that do not yet exist as though they already do. ³⁴  4:18 Against hope Abraham ³⁵  believed ³⁶  in hope with the result that he became the father of many nations ³⁷  according to the pronouncement, ³⁸  “so will your descendants be.” ³⁹  4:19 Without being weak in faith, he considered ⁴⁰  his own body as dead ⁴¹  (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He ⁴²  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was ⁴³  fully convinced that what God ⁴⁴  promised he was also able to do. 4:22 So indeed it was credited to Abraham ⁴⁵  as righteousness.

4:23 But the statement it was credited to him ⁴⁶  was not written only for Abraham’s ⁴⁷  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 ⁴⁸  was given over ⁴⁹  because of our transgressions and was raised for the sake of ⁵⁰  our justification. ⁵¹ 

Roma 3:24

3:24 But they are justified ⁵²  freely by his grace through the redemption that is in Christ Jesus.

Roma 3:27

3:27 Where, then, is boasting? ⁵³  It is excluded! By what principle? ⁵⁴  Of works? No, but by the principle of faith!

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁵⁵  shown up as a liar, ⁵⁶  just as it is written: “so that you will be justified ⁵⁷  in your words and will prevail when you are judged.” ⁵⁸ 

Roma 16:1-27

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ⁵⁹  of the church in Cenchrea, 16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

16:3 Greet Prisca and Aquila, ⁶⁰  my fellow workers in Christ Jesus, 16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them. 16:5 Also greet the church in their house. Greet my dear friend Epenetus, ⁶¹  who was the first convert ⁶²  to Christ in the province of Asia. ⁶³  16:6 Greet Mary, who has worked very hard for you. 16:7 Greet Andronicus and Junia, ⁶⁴  my compatriots ⁶⁵  and my fellow prisoners. They are well known ⁶⁶  to the apostles, ⁶⁷  and they were in Christ before me. 16:8 Greet Ampliatus, my dear friend in the Lord. 16:9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. 16:10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus. 16:11 Greet Herodion, my compatriot. ⁶⁸  Greet those in the household of Narcissus who are in the Lord. 16:12 Greet Tryphena ⁶⁹  and Tryphosa, laborers in the Lord. Greet my dear friend ⁷⁰  Persis, who has worked hard in the Lord. 16:13 Greet Rufus, chosen in the Lord, and his mother who was also a mother to me. ⁷¹  16:14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters ⁷²  with them. 16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers ⁷³  who are with them. 16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

16:17 Now I urge you, brothers and sisters, ⁷⁴  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them! 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 ⁷⁵  of the naive. 16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil. 16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

16:21 Timothy, my fellow worker, greets you; so do Lucius, Jason, and Sosipater, my compatriots. ⁷⁶  16:22 I, Tertius, who am writing this letter, greet you in the Lord. 16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.

16:24 [[EMPTY]] ⁷⁷ 

16:25 ⁷⁸ 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, 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 – 16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Roma 5:15

5:15 But the gracious gift is not like the transgression. ⁷⁹  For if the many died through the transgression of the one man, ⁸⁰  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, ⁸¹  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--6:1

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.

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Roma 6:6

6:6 We know that ⁸²  our old man was crucified with him so that the body of sin would no longer dominate us, ⁸³  so that we would no longer be enslaved to sin.

Roma 15:1-33

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. ⁸⁴  15:2 Let each of us please his neighbor for his good to build him up. 15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ⁸⁵  15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope. 15:5 Now may the God of endurance and comfort give you unity with one another ⁸⁶  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.

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised ⁸⁷  on behalf of God’s truth to confirm the promises made to the fathers, ⁸⁸  15:9 and thus the Gentiles glorify God for his mercy. ⁸⁹  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁹⁰  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁹¹  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁹²  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ⁹³  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁹⁴  so that you may abound in hope by the power of the Holy Spirit.

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ⁹⁵  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁹⁶  the gospel of God ⁹⁷  like a priest, so that the Gentiles may become an acceptable offering, ⁹⁸  sanctified by the Holy Spirit.

15:17 So I boast ⁹⁹  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 ¹⁰⁰  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ¹⁰¹ 

Paul’s Intention of Visiting the Romans

15:22 This is the reason I was often hindered from coming to you. 15:23 But now there is nothing more to keep me ¹⁰²  in these regions, and I have for many years desired ¹⁰³  to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ¹⁰⁴  on my journey there, after I have enjoyed your company for a while.

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ¹⁰⁵  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, ¹⁰⁶  I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

15:30 Now I urge you, brothers and sisters, ¹⁰⁷  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 15:31 Pray ¹⁰⁸  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company. 15:33 Now may the God of peace be with all of you. Amen. ¹⁰⁹ 

Roma 11:5-6

11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

[1:7]  ¹ map For location see JP4 A1.

[1:7]  ² 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]  ³ tn Grk “Grace to you and peace.”

[1:2]  ⁴ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[4:1]  ⁵ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ⁶ tn Grk “has found?”

[4:2]  ⁷ tn Or “was justified.”

[4:3]  ⁸ 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]  ⁹ sn A quotation from Gen 15:6.

[4:4]  ¹⁰ tn Grk “not according to grace but according to obligation.”

[4:5]  ¹¹ tn Or “who justifies the ungodly.”

[4:7]  ¹² tn Or “Happy.”

[4:8]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn A quotation from Ps 32:1-2.

[4:9]  ¹⁶ tn Or “happiness.”

[4:9]  ¹⁷ tn Grk “upon.”

[4:9]  ¹⁸ sn See the note on “circumcision” in 2:25.

[4:9]  ¹⁹ tn Grk “upon.”

[4:9]  ²⁰ sn A quotation from Gen 15:6.

[4:11]  ²¹ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ²² tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ²³ tn Grk “through uncircumcision.”

[4:12]  ²⁴ tn Grk “the father of circumcision.”

[4:12]  ²⁵ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:13]  ²⁶ 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]  ²⁷ tn Grk “rendered inoperative.”

[4:15]  ²⁸ tn Or “violation.”

[4:16]  ²⁹ tn Grk “that it might be according to grace.”

[4:16]  ³⁰ tn Grk “those who are of the faith of Abraham.”

[4:17]  ³¹ 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]  ³² 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]  ³³ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ³⁴ 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]  ³⁵ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ³⁶ 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]  ³⁷ sn A quotation from Gen 17:5.

[4:18]  ³⁸ tn Grk “according to that which had been spoken.”

[4:18]  ³⁹ sn A quotation from Gen 15:5.

[4:19]  ⁴⁰ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:22]  ⁴⁵ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[4:23]  ⁴⁶ tn A quotation from Gen 15:6.

[4:23]  ⁴⁷ tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.

[4:25]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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.

[3:24]  ⁵² 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.

[3:27]  ⁵³ 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]  ⁵⁴ tn Grk “By what sort of law?”

[3:4]  ⁵⁵ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[16:1]  ⁵⁹ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[16:3]  ⁶⁰ 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.

[16:5]  ⁶¹ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ⁶² tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ⁶³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:7]  ⁶⁴ tn Or “Junias.”

[16:7]  sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).

[16:7]  ⁶⁵ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ⁶⁶ tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ⁶⁷ tn Or “among the apostles.” See discussion in the note on “well known” for these options.

[16:11]  ⁶⁸ tn Or “kinsman,” “relative,” “fellow countryman.”

[16:12]  ⁶⁹ sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ⁷⁰ tn Grk “Greet the beloved.”

[16:13]  ⁷¹ tn Grk “and his mother and mine.”

[16:14]  ⁷² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:15]  ⁷³ tn Grk “saints.”

[16:17]  ⁷⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:18]  ⁷⁵ tn Grk “hearts.”

[16:21]  ⁷⁶ tn Grk “kinsmen, relatives, fellow countrymen.”

[16:24]  ⁷⁷ 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]  ⁷⁸ 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.

[5:15]  ⁷⁹ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁸⁰ sn Here the one man refers to Adam (cf. 5:14).

[5:17]  ⁸¹ sn Here the one man refers to Adam (cf. 5:14).

[6:6]  ⁸² tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ⁸³ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[15:1]  ⁸⁴ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:3]  ⁸⁵ sn A quotation from Ps 69:9.

[15:5]  ⁸⁶ tn Grk “grant you to think the same among one another.”

[15:8]  ⁸⁷ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁸⁸ tn Or “to the patriarchs.”

[15:9]  ⁸⁹ 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]  ⁹⁰ sn A quotation from Ps 18:49.

[15:10]  ⁹¹ sn A quotation from Deut 32:43.

[15:11]  ⁹² sn A quotation from Ps 117:1.

[15:12]  ⁹³ sn A quotation from Isa 11:10.

[15:13]  ⁹⁴ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:14]  ⁹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:16]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ tn Grk “unto obedience.”

[15:21]  ¹⁰¹ sn A quotation from Isa 52:15.

[15:23]  ¹⁰² tn Grk “now no longer having a place…I have.”

[15:23]  ¹⁰³ tn Grk “but having a desire…for many years.”

[15:24]  ¹⁰⁴ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:27]  ¹⁰⁵ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[15:28]  ¹⁰⁶ tn Grk “have sealed this fruit to them.”

[15:30]  ¹⁰⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:31]  ¹⁰⁸ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[15:33]  ¹⁰⁹ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.