Roma 1:17

1:17 For the righteousness ¹  of God is revealed in the gospel ²  from faith to faith, ³  just as it is written, “The righteous by faith will live.” ⁴ 

Roma 2:5-6

2:5 But because of your stubbornness ⁵  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁶  2:6 He ⁷  will reward ⁸  each one according to his works: ⁹ 

Roma 3:19-20

3:19 Now we know that whatever the law says, it says to those who are under ¹⁰  the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him ¹¹  by the works of the law, ¹²  for through the law comes ¹³  the knowledge of sin.

Roma 5:13

5:13 for before the law was given, ¹⁴  sin was in the world, but there is no accounting for sin ¹⁵  when there is no law.

Roma 5:20-21

5:20 Now the law came in ¹⁶  so that the transgression ¹⁷  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 7:7-11

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ¹⁸  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ¹⁹  if the law had not said, “Do not covet.” ²⁰  7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ²¹  For apart from the law, sin is dead. 7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So ²²  I found that the very commandment that was intended to bring life brought death! ²³  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ²⁴ 

Bilangan 32:14

32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites.

Ulangan 29:20-28

29:20 The Lord will be unwilling to forgive him, and his intense anger ²⁵  will rage ²⁶  against that man; all the curses ²⁷  written in this scroll will fall upon him ²⁸  and the Lord will obliterate his name from memory. ²⁹  29:21 The Lord will single him out ³⁰  for judgment ³¹  from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law. 29:22 The generation to come – your descendants who will rise up after you, as well as the foreigner who will come from distant places – will see ³²  the afflictions of that land and the illnesses that the Lord has brought on it. 29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ³³  29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ³⁴  all about?” 29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt. 29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. ³⁵  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ³⁶  written in this scroll. 29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ³⁷  in the land of Egypt to Pharaoh, all his servants, and his land.

Kisah Para Rasul 22:13

22:13 came ³⁸  to me and stood beside me ³⁹  and said to me, ‘Brother Saul, regain your sight!’ ⁴⁰  And at that very moment ⁴¹  I looked up and saw him. ⁴² 

Yeremia 4:8

4:8 So put on sackcloth!

Mourn and wail, saying,

‘The fierce anger of the Lord

has not turned away from us!’” ⁴³ 

Ratapan 2:22

ת (Tav)

2:22 As if it were a feast day, you call ⁴⁴ 

enemies ⁴⁵  to terrify me ⁴⁶  on every side. ⁴⁷ 

On the day of the Lord’s anger

no one escaped or survived.

My enemy has finished off

those healthy infants whom I bore ⁴⁸  and raised. ⁴⁹ 

Yehezkiel 7:19

7:19 They will discard their silver in the streets, and their gold will be treated like filth. ⁵⁰  Their silver and gold will not be able to deliver them on the day of the Lord’s fury. ⁵¹  They will not satisfy their hunger or fill their stomachs because their wealth ⁵²  was the obstacle leading to their iniquity. ⁵³ 

Zefanya 1:18

1:18 Neither their silver nor their gold will be able to deliver them

in the day of the Lord’s angry judgment.

The whole earth ⁵⁴  will be consumed by his fiery wrath. ⁵⁵ 

Indeed, ⁵⁶  he will bring terrifying destruction ⁵⁷  on all who live on the earth.” ⁵⁸ 

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁵⁹  the Son will not see life, but God’s wrath ⁶⁰  remains ⁶¹  on him.

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ⁶²  But they no longer have any excuse for their sin.

Kisah Para Rasul 17:30-31

17:30 Therefore, although God has overlooked ⁶³  such times of ignorance, ⁶⁴  he now commands all people ⁶⁵  everywhere to repent, ⁶⁶  17:31 because he has set ⁶⁷  a day on which he is going to judge the world ⁶⁸  in righteousness, by a man whom he designated, ⁶⁹  having provided proof to everyone by raising ⁷⁰  him from the dead.”

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ⁷¹  Amphipolis ⁷²  and Apollonia, ⁷³  they came to Thessalonica, ⁷⁴  where there was a Jewish synagogue. ⁷⁵ 

Kolose 1:1-2

Salutation

1:1 From Paul, ⁷⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁷⁷  brothers and sisters ⁷⁸  in Christ, at Colossae. Grace and peace to you ⁷⁹  from God our Father! ⁸⁰ 

Kolose 3:7-9

3:7 You also lived your lives ⁸¹  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ⁸²  as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices

Galatia 3:10

3:10 For all who ⁸³  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ⁸⁴ 

Galatia 3:19

3:19 Why then was the law given? ⁸⁵  It was added ⁸⁶  because of transgressions, ⁸⁷  until the arrival of the descendant ⁸⁸  to whom the promise had been made. It was administered ⁸⁹  through angels by an intermediary. ⁹⁰ 

Efesus 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ⁹¹ 

Kolose 3:6

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ⁹² 

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Yohanes 3:4

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ⁹³ 

Wahyu 6:16-17

6:16 They ⁹⁴  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ⁹⁵  6:17 because the great day of their ⁹⁶  wrath has come, and who is able to withstand it?” ⁹⁷ 

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁹⁸  He ⁹⁹  will rule ¹⁰⁰  them with an iron rod, ¹⁰¹  and he stomps the winepress ¹⁰²  of the furious ¹⁰³  wrath of God, the All-Powerful. ¹⁰⁴ 

[1:17]  ¹ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ³ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

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

[2:5]  ⁵ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁶ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:6]  ⁷ 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]  ⁸ 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]  ⁹ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[3:19]  ¹⁰ tn Grk “in,” “in connection with.”

[3:20]  ¹¹ sn An allusion to Ps 143:2.

[3:20]  ¹² tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ¹³ tn Grk “is.”

[5:13]  ¹⁴ tn Grk “for before the law.”

[5:13]  ¹⁵ tn Or “sin is not reckoned.”

[5:20]  ¹⁶ tn Grk “slipped in.”

[5:20]  ¹⁷ tn Or “trespass.”

[7:7]  ¹⁸ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ¹⁹ tn Grk “I would not have known covetousness.”

[7:7]  ²⁰ sn A quotation from Exod 20:17 and Deut 5:21.

[7:8]  ²¹ tn Or “covetousness.”

[7:10]  ²² tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ²³ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ²⁴ tn Or “and through it killed me.”

[29:20]  ²⁵ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ²⁶ tn Heb “smoke,” or “smolder.”

[29:20]  ²⁷ tn Heb “the entire oath.”

[29:20]  ²⁸ tn Or “will lie in wait against him.”

[29:20]  ²⁹ tn Heb “blot out his name from under the sky.”

[29:21]  ³⁰ tn Heb “set him apart.”

[29:21]  ³¹ tn Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”

[29:22]  ³² tn Heb “will say and see.” One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb “will say” is omitted.

[29:23]  ³³ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[29:24]  ³⁴ tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[29:26]  ³⁵ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ³⁶ tn Heb “the entire curse.”

[29:2]  ³⁷ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

[22:13]  ³⁸ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³⁹ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁴⁰ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ⁴¹ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ⁴² tn Grk “I looked up to him.”

[4:8]  ⁴³ tn Or “wail because the fierce anger of the Lord has not turned away from us.” The translation does not need to assume a shift in speaker as the alternate reading does.

[2:22]  ⁴⁴ tn The syntax of the line is awkward. English versions vary considerably in how they render it: “Thou hast called as in a solemn day my terrors round about” (KJV), “Thou hast called, as in the day of a solemn assembly, my terrors on every side” (ASV), “You did call as in the day of an appointed feast my terrors on every side” (NASB), “Thou didst invite as to the day of an appointed feast my terrors on every side” (RSV), “As you summon to a feast day, so you summoned against me terrors on every side” (NIV), “You summoned, as on a festival, my neighbors from roundabout” (NJPS), “You invited my enemies to hold a carnival of terror all around me” (TEV), “You invited my enemies like guests for a party” (CEV).

[2:22]  ⁴⁵ tn The term “enemies” is supplied in the translation as a clarification.

[2:22]  ⁴⁶ tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (mÿguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.

[2:22]  ⁴⁷ tn Heb “surrounding me.”

[2:22]  ⁴⁸ tn The meaning of the verb טָפַח (tafakh) is debated: (1) BDB suggests that it is derived from טָפַה (tafah, “to extend, spread” the hands) and here means “to carry in the palm of one’s hands” (BDB 381 s.v. טָפַה 2). (2) HALOT 378 s.v. II טָפַח suggests that it is derived from the root II טָפַח (tafakh) and means “to give birth to healthy children.” The recent lexicons suggest that it is related to Arabic tafaha “to bring forth fully formed children” and to Akkadian tuppu “to raise children.” The use of this particular term highlights the tragic irony of what the army of Babylon has done: it has destroyed the lives of perfectly healthy children whom the women of Israel had raised.

[2:22]  ⁴⁹ tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and well raised … what a tragic loss of perfectly good human life!

[7:19]  ⁵⁰ tn The Hebrew term can refer to menstrual impurity. The term also occurs at the end of v. 20.

[7:19]  ⁵¹ sn Compare Zeph 1:18.

[7:19]  ⁵² tn Heb “it.” Apparently the subject is the silver and gold mentioned earlier (see L. C. Allen, Ezekiel [WBC], 1:102).

[7:19]  ⁵³ tn The “stumbling block of their iniquity” is a unique phrase of the prophet Ezekiel (Ezek 14:3, 4, 7; 18:30; 44:12).

[1:18]  ⁵⁴ tn Or “land” (cf. NEB). This same word also occurs at the end of the present verse.

[1:18]  ⁵⁵ tn Or “passion”; traditionally, “jealousy.”

[1:18]  ⁵⁶ tn Or “for.”

[1:18]  ⁵⁷ tn Heb “complete destruction, even terror, he will make.”

[1:18]  ⁵⁸ tn It is not certain where the Lord’s words end and the prophet’s words begin. It is possible that Zephaniah begins speaking in the middle of v. 17 or at the beginning of v. 18 (note the third person pronouns referring to the Lord).

[3:36]  ⁵⁹ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁶⁰ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁶¹ tn Or “resides.”

[15:22]  ⁶² tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[17:30]  ⁶³ tn Or “has deliberately paid no attention to.”

[17:30]  ⁶⁴ tn Or “times when people did not know.”

[17:30]  ⁶⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁶⁶ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁶⁷ tn Or “fixed.”

[17:31]  ⁶⁸ sn The world refers to the whole inhabited earth.

[17:31]  ⁶⁹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ⁷⁰ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:1]  ⁷¹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁷² sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁷³ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁷⁴ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁷⁵ sn See the note on synagogue in 6:9.

[1:1]  ⁷⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁷⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁷⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁷⁹ tn Or “Grace to you and peace.”

[1:2]  ⁸⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:7]  ⁸¹ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[3:8]  ⁸² tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:10]  ⁸³ tn Grk “For as many as.”

[3:10]  ⁸⁴ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:10]  sn A quotation from Deut 27:26.

[3:19]  ⁸⁵ tn Grk “Why then the law?”

[3:19]  ⁸⁶ tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ⁸⁷ tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.

[3:19]  ⁸⁸ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ⁸⁹ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ⁹⁰ tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.

[5:6]  ⁹¹ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[3:6]  ⁹² tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:6]  sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.

[3:4]  ⁹³ tn The grammatical structure of the question in Greek presupposes a negative reply.

[6:16]  ⁹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[6:16]  ⁹⁵ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[6:17]  ⁹⁶ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ⁹⁷ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[19:15]  ⁹⁸ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ¹⁰⁰ tn Grk “will shepherd.”

[19:15]  ¹⁰¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ¹⁰² sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ¹⁰³ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ¹⁰⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”