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 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ¹⁰  to strengthen you,

Roma 1:16-17

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹¹  1:17 For the righteousness ¹²  of God is revealed in the gospel ¹³  from faith to faith, ¹⁴  just as it is written, “The righteous by faith will live.” ¹⁵ 

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 ¹⁶  are without excuse.

Roma 1:24-28

1:24 Therefore God gave them over ¹⁷  in the desires of their hearts to impurity, to dishonor ¹⁸  their bodies among themselves. ¹⁹  1:25 They ²⁰  exchanged the truth of God for a lie ²¹  and worshiped and served the creation ²²  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ²³  1:27 and likewise the men also abandoned natural relations with women ²⁴  and were inflamed in their passions ²⁵  for one another. Men ²⁶  committed shameless acts with men and received in themselves the due penalty for their error.

1:28 And just as they did not see fit to acknowledge God, ²⁷  God gave them over to a depraved mind, to do what should not be done. ²⁸ 

Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ²⁹  that God’s kindness leads you to repentance?

Roma 2:26

2:26 Therefore if the uncircumcised man obeys ³⁰  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Roma 3:7

3:7 For if by my lie the truth of God enhances ³¹  his glory, why am I still actually being judged as a sinner?

Roma 3:10

3:10 just as it is written:

“There is no one righteous, not even one,

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ³²  for all who believe. For there is no distinction,

Roma 3:25-26

3:25 God publicly displayed ³³  him ³⁴  at his death ³⁵  as the mercy seat ³⁶  accessible through faith. ³⁷  This was to demonstrate ³⁸  his righteousness, because God in his forbearance had passed over the sins previously committed. ³⁹  3:26 This was ⁴⁰  also to demonstrate ⁴¹  his righteousness in the present time, so that he would be just ⁴²  and the justifier of the one who lives because of Jesus’ faithfulness. ⁴³ 

Roma 3:30

3:30 Since God is one, ⁴⁴  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ⁴⁵  to him as righteousness.” ⁴⁶ 

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁴⁷  his faith is credited as righteousness.

Roma 4:9

4:9 Is this blessedness ⁴⁸  then for ⁴⁹  the circumcision ⁵⁰  or also for ⁵¹  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ⁵² 

Roma 4:11

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, ⁵³  so that he would become ⁵⁴  the father of all those who believe but have never been circumcised, ⁵⁵  that they too could have righteousness credited to them.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁵⁶  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, ⁵⁷  who is the father of us all

Roma 4:18

4:18 Against hope Abraham ⁵⁸  believed ⁵⁹  in hope with the result that he became the father of many nations ⁶⁰  according to the pronouncement, ⁶¹  “so will your descendants be.” ⁶² 

Roma 4:20

4:20 He ⁶³  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.

Roma 4:22

4:22 So indeed it was credited to Abraham ⁶⁴  as righteousness.

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁶⁵  in the hope of God’s glory.

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 5:12

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ⁶⁶  because ⁶⁷  all sinned –

Roma 5:15-16

5:15 But the gracious gift is not like the transgression. ⁶⁸  For if the many died through the transgression of the one man, ⁶⁹  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. ⁷⁰  For judgment, resulting from the one transgression, ⁷¹  led to condemnation, but ⁷²  the gracious gift from the many failures ⁷³  led to justification.

Roma 5:18

5:18 Consequently, ⁷⁴  just as condemnation ⁷⁵  for all people ⁷⁶  came ⁷⁷  through one transgression, ⁷⁸  so too through the one righteous act ⁷⁹  came righteousness leading to life ⁸⁰  for all people.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 6:3-4

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. ⁸¹ 

Roma 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Roma 6:16-17

6:16 Do you not know that if you present yourselves ⁸²  as obedient slaves, ⁸³  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ⁸⁴  6:17 But thanks be to God that though you were slaves to sin, you obeyed ⁸⁵  from the heart that pattern ⁸⁶  of teaching you were entrusted to,

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁸⁷  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 6:22

6:22 But now, freed ⁸⁸  from sin and enslaved to God, you have your benefit ⁸⁹  leading to sanctification, and the end is eternal life.

Roma 7:4-5

7:4 So, my brothers and sisters, ⁹⁰  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. ⁹¹  7:5 For when we were in the flesh, ⁹²  the sinful desires, ⁹³  aroused by the law, were active in the members of our body ⁹⁴  to bear fruit for death.

Roma 7:10

7:10 and I died. So ⁹⁵  I found that the very commandment that was intended to bring life brought death! ⁹⁶ 

Roma 8:7

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.

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁹⁷  but you received the Spirit of adoption, ⁹⁸  by whom ⁹⁹  we cry, “Abba, Father.”

Roma 8:18

8:18 For I consider that our present sufferings cannot even be compared ¹⁰⁰  to the glory that will be revealed to us.

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 8:28-29

8:28 And we know that all things work together ¹⁰¹  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 ¹⁰²  would be the firstborn among many brothers and sisters. ¹⁰³ 

Roma 9:5

9:5 To them belong the patriarchs, ¹⁰⁴  and from them, ¹⁰⁵  by human descent, ¹⁰⁶  came the Christ, ¹⁰⁷  who is God over all, blessed forever! ¹⁰⁸  Amen.

Roma 9:8

9:8 This means ¹⁰⁹  it is not the children of the flesh ¹¹⁰  who are the children of God; rather, the children of promise are counted as descendants.

Roma 9:17

9:17 For the scripture says to Pharaoh: ¹¹¹  “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.” ¹¹² 

Roma 9:21-23

9:21 Has the potter no right to make from the same lump of clay ¹¹³  one vessel for special use and another for ordinary use? ¹¹⁴  9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ¹¹⁵  of wrath ¹¹⁶  prepared for destruction? ¹¹⁷  9:23 And what if he is willing to make known the wealth of his glory on the objects ¹¹⁸  of mercy that he has prepared beforehand for glory –

Roma 9:31

9:31 but Israel even though pursuing ¹¹⁹  a law of righteousness ¹²⁰  did not attain it. ¹²¹ 

Roma 10:1

10:1 Brothers and sisters, ¹²²  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹²³  is for their salvation.

Roma 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Roma 10:6-7

10:6 But the righteousness that is by faith says: “Do not say in your heart, ¹²⁴  ‘Who will ascend into heaven?’” ¹²⁵  (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” ¹²⁶  (that is, to bring Christ up from the dead).

Roma 10:10

10:10 For with the heart one believes and thus has righteousness ¹²⁷  and with the mouth one confesses and thus has salvation. ¹²⁸ 

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

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 ¹²⁹ ?

Roma 10:18

10:18 But I ask, have they ¹³⁰  not heard? ¹³¹  Yes, they have: ¹³²  Their voice has gone out to all the earth, and their words to the ends of the world. ¹³³ 

Roma 11:9

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

Roma 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ¹³⁴  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ¹³⁵  jealous.

Roma 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

Roma 11:32

11:32 For God has consigned all people to disobedience so that he may show mercy to them all. ¹³⁶ 

Roma 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Roma 12:2-3

12:2 Do not be conformed ¹³⁷  to this present world, ¹³⁸  but be transformed by the renewing of your mind, so that you may test and approve ¹³⁹  what is the will of God – what is good and well-pleasing and perfect.

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ¹⁴⁰  a measure of faith. ¹⁴¹ 

Roma 12:5

12:5 so we who are many are one body in Christ, and individually we are members who belong to one another.

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Roma 12:16

12:16 Live in harmony with one another; do not be haughty but associate with the lowly. ¹⁴²  Do not be conceited. ¹⁴³ 

Roma 13:4

13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

Roma 13:6

13:6 For this reason you also pay taxes, for the authorities ¹⁴⁴  are God’s servants devoted to governing. ¹⁴⁵ 

Roma 13:14--14:1

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ¹⁴⁶ 

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹⁴⁷ 

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 14:19

14:19 So then, let us pursue what makes for peace and for building up one another.

Roma 15:2

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

Roma 15:4

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.

Roma 15:7-8

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 ¹⁴⁸  on behalf of God’s truth to confirm the promises made to the fathers, ¹⁴⁹ 

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹⁵⁰  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁵¹  the gospel of God ¹⁵²  like a priest, so that the Gentiles may become an acceptable offering, ¹⁵³  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 ¹⁵⁴  of the Gentiles, by word and deed,

Roma 15:24-26

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ¹⁵⁵  on my journey there, after I have enjoyed your company for a while.

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Roma 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ¹⁵⁶  I will set out for Spain by way of you,

Roma 15:31

15:31 Pray ¹⁵⁷  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Roma 16:5-6

16:5 Also greet the church in their house. Greet my dear friend Epenetus, ¹⁵⁸  who was the first convert ¹⁵⁹  to Christ in the province of Asia. ¹⁶⁰  16:6 Greet Mary, who has worked very hard for you.

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 16:26-27

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith – 16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

[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.

[1:11]  ¹⁰ 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.

[1:16]  ¹¹ sn Here the Greek refers to anyone who is not Jewish.

[1:17]  ¹² tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ¹³ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ¹⁴ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ¹⁵ sn A quotation from Hab 2:4.

[1:20]  ¹⁶ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:24]  ¹⁷ sn Possibly an allusion to Ps 81:12.

[1:24]  ¹⁸ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ¹⁹ tn Grk “among them.”

[1:25]  ²⁰ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ²¹ tn Grk “the lie.”

[1:25]  ²² tn Or “creature, created things.”

[1:26]  ²³ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ²⁴ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ²⁵ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ²⁶ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:28]  ²⁷ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ²⁸ tn Grk “the things that are improper.”

[2:4]  ²⁹ tn Grk “being unaware.”

[2:26]  ³⁰ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[3:7]  ³¹ tn Grk “abounded unto.”

[3:22]  ³² 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.

[3:25]  ³³ tn Or “purposed, intended.”

[3:25]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ⁴⁰ 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]  ⁴¹ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁴² tn Or “righteous.”

[3:26]  ⁴³ 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.”

[3:30]  ⁴⁴ tn Grk “but if indeed God is one.”

[4:3]  ⁴⁵ 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]  ⁴⁶ sn A quotation from Gen 15:6.

[4:5]  ⁴⁷ tn Or “who justifies the ungodly.”

[4:9]  ⁴⁸ tn Or “happiness.”

[4:9]  ⁴⁹ tn Grk “upon.”

[4:9]  ⁵⁰ sn See the note on “circumcision” in 2:25.

[4:9]  ⁵¹ tn Grk “upon.”

[4:9]  ⁵² sn A quotation from Gen 15:6.

[4:11]  ⁵³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁵⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁵⁵ tn Grk “through uncircumcision.”

[4:16]  ⁵⁶ tn Grk “that it might be according to grace.”

[4:16]  ⁵⁷ tn Grk “those who are of the faith of Abraham.”

[4:18]  ⁵⁸ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁵⁹ 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]  ⁶⁰ sn A quotation from Gen 17:5.

[4:18]  ⁶¹ tn Grk “according to that which had been spoken.”

[4:18]  ⁶² sn A quotation from Gen 15:5.

[4:20]  ⁶³ 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.

[4:22]  ⁶⁴ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[5:2]  ⁶⁵ tn Or “exult, boast.”

[5:12]  ⁶⁶ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ⁶⁷ 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.”

[5:15]  ⁶⁸ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁶⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ⁷⁰ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁷¹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁷² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁷³ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:18]  ⁷⁴ 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]  ⁷⁵ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ⁷⁶ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁷⁷ 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]  ⁷⁸ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ⁷⁹ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ⁸⁰ tn Grk “righteousness of life.”

[6:4]  ⁸¹ 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).

[6:16]  ⁸² tn Grk “to whom you present yourselves.”

[6:16]  ⁸³ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ⁸⁴ tn Grk “either of sin unto death, or obedience unto righteousness.”

[6:17]  ⁸⁵ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ⁸⁶ tn Or “type, form.”

[6:19]  ⁸⁷ tn Or “because of your natural limitations” (NRSV).

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

[6:22]  ⁸⁸ 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….”

[6:22]  ⁸⁹ tn Grk “fruit.”

[7:4]  ⁹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ⁹¹ tn Grk “that we might bear fruit to God.”

[7:5]  ⁹² tn That is, before we were in Christ.

[7:5]  ⁹³ tn Or “sinful passions.”

[7:5]  ⁹⁴ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:10]  ⁹⁵ 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]  ⁹⁶ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[8:15]  ⁹⁷ tn Grk “slavery again to fear.”

[8:15]  ⁹⁸ 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]  ⁹⁹ tn Or “in that.”

[8:18]  ¹⁰⁰ tn Grk “are not worthy [to be compared].”

[8:28]  ¹⁰¹ 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]  ¹⁰² tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ¹⁰³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[9:5]  ¹⁰⁴ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁰⁵ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁰⁶ tn Grk “according to the flesh.”

[9:5]  ¹⁰⁷ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹⁰⁸ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:8]  ¹⁰⁹ tn Grk “That is,” or “That is to say.”

[9:8]  ¹¹⁰ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:17]  ¹¹¹ 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]  ¹¹² sn A quotation from Exod 9:16.

[9:21]  ¹¹³ tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ¹¹⁴ tn Grk “one vessel for honor and another for dishonor.”

[9:22]  ¹¹⁵ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ¹¹⁶ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ¹¹⁷ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[9:23]  ¹¹⁸ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:31]  ¹¹⁹ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ¹²⁰ 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]  ¹²¹ tn Grk “has not attained unto the law.”

[10:1]  ¹²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹²³ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[10:6]  ¹²⁴ sn A quotation from Deut 9:4.

[10:6]  ¹²⁵ sn A quotation from Deut 30:12.

[10:7]  ¹²⁶ sn A quotation from Deut 30:13.

[10:10]  ¹²⁷ tn Grk “believes to righteousness.”

[10:10]  ¹²⁸ tn Grk “confesses to salvation.”

[10:14]  ¹²⁹ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:18]  ¹³⁰ tn That is, Israel (see the following verse).

[10:18]  ¹³¹ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ¹³² tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ¹³³ sn A quotation from Ps 19:4.

[11:11]  ¹³⁴ tn Grk “that they might fall.”

[11:11]  ¹³⁵ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:32]  ¹³⁶ tn Grk “to all”; “them” has been supplied for stylistic reasons.

[12:2]  ¹³⁷ 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]  ¹³⁸ tn Grk “to this age.”

[12:2]  ¹³⁹ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[12:3]  ¹⁴⁰ tn The words “of you” have been supplied for clarity.

[12:3]  ¹⁴¹ tn Or “to each as God has distributed a measure of faith.”

[12:16]  ¹⁴² tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.

[12:16]  ¹⁴³ tn Grk “Do not be wise in your thinking.”

[13:6]  ¹⁴⁴ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ¹⁴⁵ tn Grk “devoted to this very thing.”

[13:14]  ¹⁴⁶ tn Grk “make no provision for the flesh unto desires.”

[14:1]  ¹⁴⁷ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[15:8]  ¹⁴⁸ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ¹⁴⁹ tn Or “to the patriarchs.”

[15:13]  ¹⁵⁰ 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]  ¹⁵¹ 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]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ tn Grk “unto obedience.”

[15:24]  ¹⁵⁵ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:28]  ¹⁵⁶ tn Grk “have sealed this fruit to them.”

[15:31]  ¹⁵⁷ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[16:5]  ¹⁵⁸ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ¹⁵⁹ tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ¹⁶⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.