Roma 15:30
Konteks15:30 Now I urge you, brothers and sisters, 1 through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.
Roma 15:1
Konteks15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. 2
Roma 4:1-2
Konteks4:1 What then shall we say that Abraham, our ancestor according to the flesh, 3 has discovered regarding this matter? 4 4:2 For if Abraham was declared righteous 5 by the works of the law, he has something to boast about – but not before God.
Roma 4:2
Konteks4:2 For if Abraham was declared righteous 6 by the works of the law, he has something to boast about – but not before God.
Roma 2:1
Konteks2:1 7 Therefore 8 you are without excuse, 9 whoever you are, 10 when you judge someone else. 11 For on whatever grounds 12 you judge another, you condemn yourself, because you who judge practice the same things.
Roma 2:1
Konteks2:1 13 Therefore 14 you are without excuse, 15 whoever you are, 16 when you judge someone else. 17 For on whatever grounds 18 you judge another, you condemn yourself, because you who judge practice the same things.
Titus 1:1-2
Konteks1:1 From Paul, 19 a slave 20 of God and apostle of Jesus Christ, to further the faith 21 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 22
Titus 1:1
Konteks1:1 From Paul, 23 a slave 24 of God and apostle of Jesus Christ, to further the faith 25 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
[15:30] 1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:1] 2 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
[4:1] 3 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
[4:2] 5 tn Or “was justified.”
[4:2] 6 tn Or “was justified.”
[2:1] 7 sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).
[2:1] 8 tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
[2:1] 9 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 11 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 12 tn Grk “in/by (that) which.”
[2:1] 13 sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).
[2:1] 14 tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
[2:1] 15 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 17 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 18 tn Grk “in/by (that) which.”
[1:1] 19 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] 20 tn Traditionally, “servant” or “bondservant.” 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 a Jew 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] 21 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:2] 22 tn Grk “before eternal ages.”
[1:1] 23 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] 24 tn Traditionally, “servant” or “bondservant.” 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 a Jew 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] 25 tn Grk “for the faith,” possibly, “in accordance with the faith.”
