Roma 1:1

Salutation

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

Roma 1:5

1:5 Through him ⁶  we have received grace and our apostleship ⁷  to bring about the obedience ⁸  of faith ⁹  among all the Gentiles on behalf of his name.

Roma 1:10-13

1:10 and I always ask ¹⁰  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ¹¹  1:11 For I long to see you, so that I may impart to you some spiritual gift ¹²  to strengthen you, 1:12 that is, that we may be mutually comforted by one another’s faith, ¹³  both yours and mine. 1:13 I do not want you to be unaware, ¹⁴  brothers and sisters, ¹⁵  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ¹⁶ 

Roma 1:20

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ¹⁷  are without excuse.

Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ¹⁸  that God’s kindness leads you to repentance?

Roma 2:21-22

2:21 therefore ¹⁹  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ²⁰  idols, do you rob temples?

Roma 3:2

3:2 Actually, there are many advantages. ²¹  First of all, ²²  the Jews ²³  were entrusted with the oracles of God. ²⁴ 

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²⁵  shown up as a liar, ²⁶  just as it is written: “so that you will be justified ²⁷  in your words and will prevail when you are judged.” ²⁸ 

Roma 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ²⁹  (Their ³⁰  condemnation is deserved!)

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ³¹  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Roma 3:25-26

3:25 God publicly displayed ³²  him ³³  at his death ³⁴  as the mercy seat ³⁵  accessible through faith. ³⁶  This was to demonstrate ³⁷  his righteousness, because God in his forbearance had passed over the sins previously committed. ³⁸  3:26 This was ³⁹  also to demonstrate ⁴⁰  his righteousness in the present time, so that he would be just ⁴¹  and the justifier of the one who lives because of Jesus’ faithfulness. ⁴² 

Roma 4:11-12

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, ⁴³  so that he would become ⁴⁴  the father of all those who believe but have never been circumcised, ⁴⁵  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ⁴⁶  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. ⁴⁷ 

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁴⁸  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, ⁴⁹  who is the father of us all

Roma 4:18

4:18 Against hope Abraham ⁵⁰  believed ⁵¹  in hope with the result that he became the father of many nations ⁵²  according to the pronouncement, ⁵³  “so will your descendants be.” ⁵⁴ 

Roma 4:25

4:25 He ⁵⁵  was given over ⁵⁶  because of our transgressions and was raised for the sake of ⁵⁷  our justification. ⁵⁸ 

Roma 5:4

5:4 and endurance, character, and character, hope.

Roma 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Roma 5:13

5:13 for before the law was given, ⁵⁹  sin was in the world, but there is no accounting for sin ⁶⁰  when there is no law.

Roma 5:18

5:18 Consequently, ⁶¹  just as condemnation ⁶²  for all people ⁶³  came ⁶⁴  through one transgression, ⁶⁵  so too through the one righteous act ⁶⁶  came righteousness leading to life ⁶⁷  for all people.

Roma 5:20--6:1

5:20 Now the law came in ⁶⁸  so that the transgression ⁶⁹  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.

The Believer’s Freedom from Sin’s Domination

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

Roma 6:4

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. ⁷⁰ 

Roma 6:6

6:6 We know that ⁷¹  our old man was crucified with him so that the body of sin would no longer dominate us, ⁷²  so that we would no longer be enslaved to sin.

Roma 6:12-13

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 ⁷³  to be used for unrighteousness, ⁷⁴  but present yourselves to God as those who are alive from the dead and your members to God as instruments ⁷⁵  to be used for righteousness.

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁷⁶  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Roma 7:4

7:4 So, my brothers and sisters, ⁷⁷  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. ⁷⁸ 

Roma 7:13

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.

Roma 8:4

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.

Roma 8:12

8:12 So then, ⁷⁹  brothers and sisters, ⁸⁰  we are under obligation, not to the flesh, to live according to the flesh

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁸¹  but you received the Spirit of adoption, ⁸²  by whom ⁸³  we cry, “Abba, Father.”

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ⁸⁴  – if indeed we suffer with him so we may also be glorified with him.

Roma 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

Roma 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁸⁵  would be the firstborn among many brothers and sisters. ⁸⁶ 

Roma 9:4

9:4 who are Israelites. To them belong ⁸⁷  the adoption as sons, ⁸⁸  the glory, the covenants, the giving of the law, the temple worship, ⁸⁹  and the promises.

Roma 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ⁹⁰  would stand, not by works but by ⁹¹  his calling) ⁹²  –

Roma 9:17

9:17 For the scripture says to Pharaoh: ⁹³  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ⁹⁴ 

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ⁹⁵  of mercy that he has prepared beforehand for glory –

Roma 9:30-32

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing ⁹⁶  a law of righteousness ⁹⁷  did not attain it. ⁹⁸  9:32 Why not? Because they pursued ⁹⁹  it not by faith but (as if it were possible) by works. ¹⁰⁰  They stumbled over the stumbling stone, ¹⁰¹ 

Roma 10:1

10:1 Brothers and sisters, ¹⁰²  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁰³  is for their salvation.

Roma 10:3-4

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Roma 10:10

10:10 For with the heart one believes and thus has righteousness ¹⁰⁴  and with the mouth one confesses and thus has salvation. ¹⁰⁵ 

Roma 10:14

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ¹⁰⁶ ?

Roma 11:10-11

11:10 let their eyes be darkened so that they may not see,

and make their backs bend continually.” ¹⁰⁷ 

11:11 I ask then, they did not stumble into an irrevocable fall, ¹⁰⁸  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ¹⁰⁹  jealous.

Roma 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 11:17-19

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ¹¹⁰  the richness of the olive root, 11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. 11:19 Then you will say, “The branches were broken off so that I could be grafted in.”

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹¹¹  so that you may not be conceited: A partial hardening has happened to Israel ¹¹²  until the full number ¹¹³  of the Gentiles has come in.

Roma 11:31-32

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ¹¹⁴  receive mercy. 11:32 For God has consigned all people to disobedience so that he may show mercy to them all. ¹¹⁵ 

Roma 11:35

11:35 Or who has first given to God, ¹¹⁶ 

that God ¹¹⁷  needs to repay him? ¹¹⁸ 

Roma 12:1-2

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹¹⁹  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹²⁰  – which is your reasonable service. 12:2 Do not be conformed ¹²¹  to this present world, ¹²²  but be transformed by the renewing of your mind, so that you may test and approve ¹²³  what is the will of God – what is good and well-pleasing and perfect.

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 12:14

12:14 Bless those who persecute you, bless and do not curse.

Roma 13:3

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,

Roma 13:5-6

13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ¹²⁴  but also because of your conscience. ¹²⁵  13:6 For this reason you also pay taxes, for the authorities ¹²⁶  are God’s servants devoted to governing. ¹²⁷ 

Roma 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Roma 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ¹²⁸ 

Roma 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Roma 15:4-9

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope. 15:5 Now may the God of endurance and comfort give you unity with one another ¹²⁹  in accordance with Christ Jesus, 15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised ¹³⁰  on behalf of God’s truth to confirm the promises made to the fathers, ¹³¹  15:9 and thus the Gentiles glorify God for his mercy. ¹³²  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹³³ 

Roma 15:12-13

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ¹³⁴  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹³⁵  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:15-16

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹³⁶  the gospel of God ¹³⁷  like a priest, so that the Gentiles may become an acceptable offering, ¹³⁸  sanctified by the Holy Spirit.

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ¹³⁹  of the Gentiles, by word and deed,

Roma 15:20

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

Roma 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ¹⁴⁰  on my journey there, after I have enjoyed your company for a while.

Roma 15:31-32

15:31 Pray ¹⁴¹  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company.

Roma 16:1-2

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹⁴²  of the church in Cenchrea, 16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Roma 16:17

16:17 Now I urge you, brothers and sisters, ¹⁴³  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Roma 16:19

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

Roma 16:23

16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.

Roma 16:25-26

16:25 ¹⁴⁴ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

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

[1:1]  ² tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

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

[1:1]  ⁴ tn Grk “a called apostle.”

[1:1]  ⁵ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:5]  ⁶ tn Grk “through whom.”

[1:5]  ⁷ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ⁸ tn Grk “and apostleship for obedience.”

[1:5]  ⁹ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:10]  ¹⁰ tn Grk “remember you, always asking.”

[1:10]  ¹¹ tn Grk “succeed in coming to you in the will of God.”

[1:11]  ¹² sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[1:12]  ¹³ tn Grk “that is, to be comforted together with you through the faith in one another.”

[1:13]  ¹⁴ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ¹⁵ 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).

[1:13]  ¹⁶ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[1:20]  ¹⁷ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[2:4]  ¹⁸ tn Grk “being unaware.”

[2:21]  ¹⁹ tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).

[2:22]  ²⁰ tn Or “detest.”

[3:2]  ²¹ tn Grk “much in every way.”

[3:2]  ²² tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ²³ tn Grk “they were.”

[3:2]  ²⁴ 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]  ²⁵ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:8]  ²⁹ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ³⁰ 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.

[3:19]  ³¹ tn Grk “in,” “in connection with.”

[3:25]  ³² tn Or “purposed, intended.”

[3:25]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ³⁹ 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]  ⁴⁰ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁴¹ tn Or “righteous.”

[3:26]  ⁴² 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.”

[4:11]  ⁴³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁴⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁴⁵ tn Grk “through uncircumcision.”

[4:12]  ⁴⁶ tn Grk “the father of circumcision.”

[4:12]  ⁴⁷ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:16]  ⁴⁸ tn Grk “that it might be according to grace.”

[4:16]  ⁴⁹ tn Grk “those who are of the faith of Abraham.”

[4:18]  ⁵⁰ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁵¹ 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]  ⁵² sn A quotation from Gen 17:5.

[4:18]  ⁵³ tn Grk “according to that which had been spoken.”

[4:18]  ⁵⁴ sn A quotation from Gen 15:5.

[4:25]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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.

[5:13]  ⁵⁹ tn Grk “for before the law.”

[5:13]  ⁶⁰ tn Or “sin is not reckoned.”

[5:18]  ⁶¹ 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]  ⁶² tn Grk “[it is] unto condemnation for all people.”

[5:18]  ⁶³ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁶⁴ 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]  ⁶⁵ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ⁶⁶ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ⁶⁷ tn Grk “righteousness of life.”

[5:20]  ⁶⁸ tn Grk “slipped in.”

[5:20]  ⁶⁹ tn Or “trespass.”

[6:4]  ⁷⁰ 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).

[6:6]  ⁷¹ 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]  ⁷² 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).

[6:13]  ⁷³ tn Or “weapons, tools.”

[6:13]  ⁷⁴ tn Or “wickedness, injustice.”

[6:13]  ⁷⁵ tn Or “weapons, tools.”

[6:19]  ⁷⁶ tn Or “because of your natural limitations” (NRSV).

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

[7:4]  ⁷⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ⁷⁸ tn Grk “that we might bear fruit to God.”

[8:12]  ⁷⁹ 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]  ⁸⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:15]  ⁸¹ tn Grk “slavery again to fear.”

[8:15]  ⁸² 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).”

[8:15]  ⁸³ tn Or “in that.”

[8:17]  ⁸⁴ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:29]  ⁸⁵ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁸⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[9:4]  ⁸⁷ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ⁸⁸ 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).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ⁸⁹ tn Or “cultic service.”

[9:11]  ⁹⁰ tn Grk “God’s purpose according to election.”

[9:11]  ⁹¹ tn Or “not based on works but based on…”

[9:11]  ⁹² tn Grk “by the one who calls.”

[9:11]  sn The entire clause is something of a parenthetical remark.

[9:17]  ⁹³ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ⁹⁴ sn A quotation from Exod 9:16.

[9:23]  ⁹⁵ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:31]  ⁹⁶ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ⁹⁷ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ⁹⁸ tn Grk “has not attained unto the law.”

[9:32]  ⁹⁹ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ¹⁰⁰ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ¹⁰¹ tn Grk “the stone of stumbling.”

[10:1]  ¹⁰² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁰³ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[10:10]  ¹⁰⁴ tn Grk “believes to righteousness.”

[10:10]  ¹⁰⁵ tn Grk “confesses to salvation.”

[10:14]  ¹⁰⁶ tn Grk “preaching”; the words “to them” are supplied for clarification.

[11:10]  ¹⁰⁷ sn A quotation from Ps 69:22-23.

[11:11]  ¹⁰⁸ tn Grk “that they might fall.”

[11:11]  ¹⁰⁹ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:17]  ¹¹⁰ tn Grk “became a participant of.”

[11:25]  ¹¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹¹² tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹¹³ tn Grk “fullness.”

[11:31]  ¹¹⁴ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[11:32]  ¹¹⁵ tn Grk “to all”; “them” has been supplied for stylistic reasons.

[11:35]  ¹¹⁶ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ¹¹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ¹¹⁸ sn A quotation from Job 41:11.

[12:1]  ¹¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹²⁰ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

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

[12:2]  ¹²¹ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ¹²² tn Grk “to this age.”

[12:2]  ¹²³ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[13:5]  ¹²⁴ tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ¹²⁵ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.

[13:6]  ¹²⁶ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ¹²⁷ tn Grk “devoted to this very thing.”

[14:13]  ¹²⁸ tn Grk “brother.”

[15:5]  ¹²⁹ tn Grk “grant you to think the same among one another.”

[15:8]  ¹³⁰ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ¹³¹ tn Or “to the patriarchs.”

[15:9]  ¹³² tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹³³ sn A quotation from Ps 18:49.

[15:12]  ¹³⁴ sn A quotation from Isa 11:10.

[15:13]  ¹³⁵ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:16]  ¹³⁶ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ¹³⁷ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹³⁸ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:18]  ¹³⁹ tn Grk “unto obedience.”

[15:24]  ¹⁴⁰ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:31]  ¹⁴¹ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[16:1]  ¹⁴² tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[16:17]  ¹⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:25]  ¹⁴⁴ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.