Roma 3:1--8:39
Konteks3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages. 1 First of all, 2 the Jews 3 were entrusted with the oracles of God. 4 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being 5 shown up as a liar, 6 just as it is written: “so that you will be justified 7 in your words and will prevail when you are judged.” 8
3:5 But if our unrighteousness demonstrates 9 the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? 10 (I am speaking in human terms.) 11 3:6 Absolutely not! For otherwise how could God judge the world? 3:7 For if by my lie the truth of God enhances 12 his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. 13 (Their 14 condemnation is deserved!)
3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 3:10 just as it is written:
“There is no one righteous, not even one,
3:11 there is no one who understands,
there is no one who seeks God.
3:12 All have turned away,
together they have become worthless;
there is no one who shows kindness, not even one.” 15
3:13 “Their throats are open graves, 16
they deceive with their tongues,
the poison of asps is under their lips.” 17
3:14 “Their mouths are 18 full of cursing and bitterness.” 19
3:15 “Their feet are swift to shed blood,
3:16 ruin and misery are in their paths,
3:17 and the way of peace they have not known.” 20
3:18 “There is no fear of God before their eyes.” 21
3:19 Now we know that whatever the law says, it says to those who are under 22 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 23 by the works of the law, 24 for through the law comes 25 the knowledge of sin. 3:21 But now 26 apart from the law the righteousness of God (which is attested by the law and the prophets) 27 has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ 28 for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified 29 freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed 30 him 31 at his death 32 as the mercy seat 33 accessible through faith. 34 This was to demonstrate 35 his righteousness, because God in his forbearance had passed over the sins previously committed. 36 3:26 This was 37 also to demonstrate 38 his righteousness in the present time, so that he would be just 39 and the justifier of the one who lives because of Jesus’ faithfulness. 40
3:27 Where, then, is boasting? 41 It is excluded! By what principle? 42 Of works? No, but by the principle of faith! 3:28 For we consider that a person 43 is declared righteous by faith apart from the works of the law. 44 3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, 45 he will justify the circumcised by faith and the uncircumcised through faith. 3:31 Do we then nullify 46 the law through faith? Absolutely not! Instead 47 we uphold the law.
4:1 What then shall we say that Abraham, our ancestor according to the flesh, 48 has discovered regarding this matter? 49 4:2 For if Abraham was declared righteous 50 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 51 to him as righteousness.” 52 4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 53 4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 54 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 55 are those whose lawless deeds are forgiven, and whose sins are covered;
4:8 blessed is the one 56 against whom the Lord will never count 57 sin.” 58
4:9 Is this blessedness 59 then for 60 the circumcision 61 or also for 62 the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” 63 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, 64 so that he would become 65 the father of all those who believe but have never been circumcised, 66 that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, 67 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. 68
4:13 For the promise 69 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. 70 4:15 For the law brings wrath, because where there is no law there is no transgression 71 either. 4:16 For this reason it is by faith so that it may be by grace, 72 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, 73 who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). 74 He is our father 75 in the presence of God whom he believed – the God who 76 makes the dead alive and summons the things that do not yet exist as though they already do. 77 4:18 Against hope Abraham 78 believed 79 in hope with the result that he became the father of many nations 80 according to the pronouncement, 81 “so will your descendants be.” 82 4:19 Without being weak in faith, he considered 83 his own body as dead 84 (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He 85 did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was 86 fully convinced that what God 87 promised he was also able to do. 4:22 So indeed it was credited to Abraham 88 as righteousness.
4:23 But the statement it was credited to him 89 was not written only for Abraham’s 90 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 91 was given over 92 because of our transgressions and was raised for the sake of 93 our justification. 94
5:1 95 Therefore, since we have been declared righteous by faith, we have 96 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 97 in the hope of God’s glory. 5:3 Not 98 only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God 99 has been poured out 100 in our hearts through the Holy Spirit who was given to us.
5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) 101 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous 102 by his blood, 103 we will be saved through him from God’s wrath. 104 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not 105 only this, but we also rejoice 106 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.
5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 107 because 108 all sinned – 5:13 for before the law was given, 109 sin was in the world, but there is no accounting for sin 110 when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type 111 of the coming one) transgressed. 112 5:15 But the gracious gift is not like the transgression. 113 For if the many died through the transgression of the one man, 114 how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. 115 For judgment, resulting from the one transgression, 116 led to condemnation, but 117 the gracious gift from the many failures 118 led to justification. 5:17 For if, by the transgression of the one man, 119 death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!
5:18 Consequently, 120 just as condemnation 121 for all people 122 came 123 through one transgression, 124 so too through the one righteous act 125 came righteousness leading to life 126 for all people. 5:19 For just as through the disobedience of the one man 127 many 128 were made sinners, so also through the obedience of one man 129 many 130 will be made righteous. 5:20 Now the law came in 131 so that the transgression 132 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.
6:1 What shall we say then? Are we to remain in sin so that grace may increase? 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? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. 133
6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. 134 6:6 We know that 135 our old man was crucified with him so that the body of sin would no longer dominate us, 136 so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 137
6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know 138 that since Christ has been raised from the dead, he is never going to die 139 again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves 140 dead to sin, but 141 alive to God in Christ Jesus.
6:12 Therefore do not let sin reign in your mortal body so that you obey its desires, 6:13 and do not present your members to sin as instruments 142 to be used for unrighteousness, 143 but present yourselves to God as those who are alive from the dead and your members to God as instruments 144 to be used for righteousness. 6:14 For sin will have no mastery over you, because you are not under law but under grace.
6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not! 6:16 Do you not know that if you present yourselves 145 as obedient slaves, 146 you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 147 6:17 But thanks be to God that though you were slaves to sin, you obeyed 148 from the heart that pattern 149 of teaching you were entrusted to, 6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) 150 For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.
6:21 So what benefit 151 did you then reap 152 from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed 153 from sin and enslaved to God, you have your benefit 154 leading to sanctification, and the end is eternal life. 6:23 For the payoff 155 of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
7:1 Or do you not know, brothers and sisters 156 (for I am speaking to those who know the law), that the law is lord over a person 157 as long as he lives? 7:2 For a married woman is bound by law to her husband as long as he lives, but if her 158 husband dies, she is released from the law of the marriage. 159 7:3 So then, 160 if she is joined to another man while her husband is alive, she will be called an adulteress. But if her 161 husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. 7:4 So, my brothers and sisters, 162 you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. 163 7:5 For when we were in the flesh, 164 the sinful desires, 165 aroused by the law, were active in the members of our body 166 to bear fruit for death. 7:6 But now we have been released from the law, because we have died 167 to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 168
7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I 169 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 170 if the law had not said, “Do not covet.” 171 7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. 172 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 173 I found that the very commandment that was intended to bring life brought death! 174 7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. 175 7:12 So then, the law is holy, and the commandment is holy, righteous, and good.
7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. 176 7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. 177 7:16 But if I do what I don’t want, I agree that the law is good. 178 7:17 But now it is no longer me doing it, but sin that lives in me. 7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. 179 7:19 For I do not do the good I want, but I do the very evil I do not want! 7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.
7:21 So, I find the law that when I want to do good, evil is present with me. 7:22 For I delight in the law of God in my inner being. 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 180 to God through Jesus Christ our Lord! So then, 181 I myself serve the law of God with my mind, but 182 with my flesh I serve 183 the law of sin.
8:1 There is therefore now no condemnation for those who are in Christ Jesus. 184 8:2 For the law of the life-giving Spirit 185 in Christ Jesus has set you 186 free from the law of sin and death. 8:3 For God achieved what the law could not do because 187 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
8:5 For those who live according to the flesh have their outlook shaped by 188 the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook 189 of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in 190 the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but 191 the Spirit is your life 192 because of righteousness. 8:11 Moreover if the Spirit of the one 193 who raised Jesus from the dead lives in you, the one who raised Christ 194 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 195
8:12 So then, 196 brothers and sisters, 197 we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will 198 die), 199 but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are 200 the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, 201 but you received the Spirit of adoption, 202 by whom 203 we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to 204 our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) 205 – if indeed we suffer with him so we may also be glorified with him.
8:18 For I consider that our present sufferings cannot even be compared 206 to the glory that will be revealed to us. 8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility – not willingly but because of God 207 who subjected it – in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now. 8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, 208 groan inwardly as we eagerly await our adoption, 209 the redemption of our bodies. 210 8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. 211
8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, 212 but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he 213 who searches our hearts knows the mind of the Spirit, because the Spirit 214 intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together 215 for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son 216 would be the firstborn among many brothers and sisters. 217 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who 218 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? 8:33 Who will bring any charge against God’s elect? 219 It is God who justifies. 8:34 Who is the one who will condemn? Christ 220 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. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 221 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 222 8:37 No, in all these things we have complete victory 223 through him 224 who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, 225 nor things that are present, nor things to come, nor powers, 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.
[3:2] 1 tn Grk “much in every way.”
[3:2] 2 tc ‡ Most witnesses (א A D2 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few
[3:2] tn Grk “first indeed that.”
[3:2] 4 tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
[3:4] 5 tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.
[3:4] 6 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] 7 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] 8 tn Or “prevail when you judge.” A quotation from Ps 51:4.
[3:5] 9 tn Or “shows clearly.”
[3:5] 10 tn Grk “That God is not unjust to inflict wrath, is he?”
[3:5] 11 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
[3:7] 12 tn Grk “abounded unto.”
[3:8] 13 tn Grk “(as we are slandered and some affirm that we say…).”
[3:8] 14 tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
[3:12] 15 sn Verses 10-12 are a quotation from Ps 14:1-3.
[3:13] 16 tn Grk “their throat is an opened grave.”
[3:13] 17 sn A quotation from Pss 5:9; 140:3.
[3:14] 18 tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:14] 19 sn A quotation from Ps 10:7.
[3:17] 20 sn Rom 3:15-17 is a quotation from Isa 59:7-8.
[3:18] 21 sn A quotation from Ps 36:1.
[3:19] 22 tn Grk “in,” “in connection with.”
[3:20] 23 sn An allusion to Ps 143:2.
[3:20] 24 tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.
[3:21] 26 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] 27 tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
[3:22] 28 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] 29 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] 30 tn Or “purposed, intended.”
[3:25] 31 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] 32 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] 33 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] 34 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] 35 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] 36 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 37 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] 38 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 40 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
[3:27] 41 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] 42 tn Grk “By what sort of law?”
[3:28] 43 tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
[3:28] 44 tn See the note on the phrase “works of the law” in Rom 3:20.
[3:30] 45 tn Grk “but if indeed God is one.”
[3:31] 46 tn Grk “render inoperative.”
[3:31] 47 tn Grk “but” (Greek ἀλλά, alla).
[4:1] 48 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
[4:2] 50 tn Or “was justified.”
[4:3] 51 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] 52 sn A quotation from Gen 15:6.
[4:4] 53 tn Grk “not according to grace but according to obligation.”
[4:5] 54 tn Or “who justifies the ungodly.”
[4:8] 56 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] 57 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] 58 sn A quotation from Ps 32:1-2.
[4:9] 61 sn See the note on “circumcision” in 2:25.
[4:9] 63 sn A quotation from Gen 15:6.
[4:11] 64 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 65 tn Grk “that he might be,” giving the purpose of v. 11a.
[4:11] 66 tn Grk “through uncircumcision.”
[4:12] 67 tn Grk “the father of circumcision.”
[4:12] 68 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
[4:13] 69 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] 70 tn Grk “rendered inoperative.”
[4:16] 72 tn Grk “that it might be according to grace.”
[4:16] 73 tn Grk “those who are of the faith of Abraham.”
[4:17] 74 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] 75 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] 76 tn “The God” is not in the Greek text but is supplied for clarity.
[4:17] 77 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] 78 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[4:18] 79 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] 80 sn A quotation from Gen 17:5.
[4:18] 81 tn Grk “according to that which had been spoken.”
[4:18] 82 sn A quotation from Gen 15:5.
[4:19] 83 tc Most
[4:19] 84 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] 85 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] 86 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] 87 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:22] 88 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[4:23] 89 tn A quotation from Gen 15:6.
[4:23] 90 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
[4:25] 91 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] 92 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] 93 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] 94 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] 95 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 96 tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
[5:2] 97 tn Or “exult, boast.”
[5:3] 98 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:5] 99 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).
[5:5] 100 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
[5:7] 101 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[5:9] 102 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
[5:9] 103 tn Or, according to BDF §219.3, “at the price of his blood.”
[5:9] 104 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
[5:11] 105 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:11] 106 tn Or “exult, boast.”
[5:12] 107 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:12] 108 tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
[5:13] 109 tn Grk “for before the law.”
[5:13] 110 tn Or “sin is not reckoned.”
[5:14] 112 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
[5:15] 113 tn Grk “but not as the transgression, so also [is] the gracious gift.”
[5:15] 114 sn Here the one man refers to Adam (cf. 5:14).
[5:16] 115 tn Grk “and not as through the one who sinned [is] the gift.”
[5:16] 116 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
[5:16] 117 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[5:16] 118 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
[5:17] 119 sn Here the one man refers to Adam (cf. 5:14).
[5:18] 120 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[5:18] 121 tn Grk “[it is] unto condemnation for all people.”
[5:18] 122 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:18] 123 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
[5:18] 124 sn One transgression refers to the sin of Adam in Gen 3:1-24.
[5:18] 125 sn The one righteous act refers to Jesus’ death on the cross.
[5:18] 126 tn Grk “righteousness of life.”
[5:19] 127 sn Here the one man refers to Adam (cf. 5:14).
[5:19] 129 sn One man refers here to Jesus Christ.
[5:20] 131 tn Grk “slipped in.”
[6:4] 133 tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).
[6:5] 134 tn Grk “we will certainly also of his resurrection.”
[6:6] 135 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] 136 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).
[6:7] 137 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[6:9] 138 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:9] 139 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
[6:11] 140 tc ‡ Some Alexandrian and Byzantine
[6:11] 141 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[6:13] 142 tn Or “weapons, tools.”
[6:13] 143 tn Or “wickedness, injustice.”
[6:13] 144 tn Or “weapons, tools.”
[6:16] 145 tn Grk “to whom you present yourselves.”
[6:16] 146 tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.
[6:16] 147 tn Grk “either of sin unto death, or obedience unto righteousness.”
[6:17] 148 tn Grk “you were slaves of sin but you obeyed.”
[6:17] 149 tn Or “type, form.”
[6:19] 150 tn Or “because of your natural limitations” (NRSV).
[6:19] sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
[6:21] 152 tn Grk “have,” in a tense emphasizing their customary condition in the past.
[6:22] 153 tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”
[6:23] 155 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.
[7:1] 156 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[7:1] 157 sn Here person refers to a human being.
[7:2] 158 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[7:2] sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.
[7:3] 160 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.
[7:3] 161 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[7:4] 162 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[7:4] 163 tn Grk “that we might bear fruit to God.”
[7:5] 164 tn That is, before we were in Christ.
[7:5] 165 tn Or “sinful passions.”
[7:5] 166 tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.
[7:6] 167 tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.
[7:6] 168 tn Grk “in the newness of the Spirit and not in the oldness of the letter.”
[7:7] 169 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] 170 tn Grk “I would not have known covetousness.”
[7:7] 171 sn A quotation from Exod 20:17 and Deut 5:21.
[7:8] 172 tn Or “covetousness.”
[7:10] 173 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] 174 tn Grk “and there was found in/for me the commandment which was for life – this was for death.”
[7:11] 175 tn Or “and through it killed me.”
[7:14] 176 tn Grk “under sin.”
[7:15] 177 tn Grk “but what I hate, this I do.”
[7:16] 178 tn Grk “I agree with the law that it is good.”
[7:18] 179 tn Grk “For to wish is present in/with me, but not to do it.”
[7:25] 180 tc ‡ Most
[7:25] 181 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] 182 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[7:25] 183 tn The words “I serve” have been repeated here for clarity.
[8:1] 184 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 33vid 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] 185 tn Grk “for the law of the Spirit of life.”
[8:2] 186 tc Most
[8:5] 188 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
[8:6] 189 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
[8:9] 190 tn Or “are not controlled by the flesh but by the Spirit.”
[8:10] 191 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[8:10] 192 tn Or “life-giving.” Grk “the Spirit is life.”
[8:11] 193 sn The one who raised Jesus from the dead refers to God (also in the following clause).
[8:11] 194 tc Several
[8:11] 195 tc Most
[8:12] 196 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.
[8:12] 197 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:13] 198 tn Grk “are about to, are certainly going to.”
[8:13] 199 sn This remark is parenthetical to Paul’s argument.
[8:14] 200 tn Grk “For as many as are being led by the Spirit of God, these are.”
[8:15] 201 tn Grk “slavery again to fear.”
[8:15] 202 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
[8:16] 204 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
[8:17] 205 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.
[8:18] 206 tn Grk “are not worthy [to be compared].”
[8:20] 207 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
[8:23] 208 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
[8:23] 209 tn See the note on “adoption” in v. 15.
[8:25] 211 tn Or “perseverance.”
[8:26] 212 tn Or “for we do not know what we ought to pray for.”
[8:27] 213 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
[8:27] 214 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
[8:28] 215 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
[8:29] 216 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
[8:29] 217 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:32] 218 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?”
[8:33] 219 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
[8:34] 220 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid 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.”
[8:35] 221 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
[8:36] 222 sn A quotation from Ps 44:22.
[8:37] 223 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
[8:37] 224 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
[8:38] 225 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
