Roma 6:6-7
Konteks6:6 We know that 1 our old man was crucified with him so that the body of sin would no longer dominate us, 2 so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 3
Roma 2:1--4:25
Konteks2:1 4 Therefore 5 you are without excuse, 6 whoever you are, 7 when you judge someone else. 8 For on whatever grounds 9 you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth 10 against those who practice such things. 2:3 And do you think, 11 whoever you are, when you judge 12 those who practice such things and yet do them yourself, 13 that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know 14 that God’s kindness leads you to repentance? 2:5 But because of your stubbornness 15 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 16 2:6 He 17 will reward 18 each one according to his works: 19 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but 20 wrath and anger to those who live in selfish ambition 21 and do not obey the truth but follow 22 unrighteousness. 2:9 There will be 23 affliction and distress on everyone 24 who does evil, on the Jew first and also the Greek, 25 2:10 but 26 glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law 27 will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 28 2:14 For whenever the Gentiles, 29 who do not have the law, do by nature 30 the things required by the law, 31 these who do not have the law are a law to themselves. 2:15 They 32 show that the work of the law is written 33 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 34 them, 35 2:16 on the day when God will judge 36 the secrets of human hearts, 37 according to my gospel 38 through Christ Jesus.
2:17 But if you call yourself a Jew and rely on the law 39 and boast of your relationship to God 40 2:18 and know his will 41 and approve the superior things because you receive instruction from the law, 42 2:19 and if you are convinced 43 that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth – 2:21 therefore 44 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 45 idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law! 2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” 46
2:25 For circumcision 47 has its value if you practice the law, but 48 if you break the law, 49 your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys 50 the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man 51 who keeps the law judge you who, despite 52 the written code 53 and circumcision, transgress the law? 2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart 54 by the Spirit 55 and not by the written code. 56 This person’s 57 praise is not from people but from God.
3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages. 58 First of all, 59 the Jews 60 were entrusted with the oracles of God. 61 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being 62 shown up as a liar, 63 just as it is written: “so that you will be justified 64 in your words and will prevail when you are judged.” 65
3:5 But if our unrighteousness demonstrates 66 the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? 67 (I am speaking in human terms.) 68 3:6 Absolutely not! For otherwise how could God judge the world? 3:7 For if by my lie the truth of God enhances 69 his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. 70 (Their 71 condemnation is deserved!)
3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 3:10 just as it is written:
“There is no one righteous, not even one,
3:11 there is no one who understands,
there is no one who seeks God.
3:12 All have turned away,
together they have become worthless;
there is no one who shows kindness, not even one.” 72
3:13 “Their throats are open graves, 73
they deceive with their tongues,
the poison of asps is under their lips.” 74
3:14 “Their mouths are 75 full of cursing and bitterness.” 76
3:15 “Their feet are swift to shed blood,
3:16 ruin and misery are in their paths,
3:17 and the way of peace they have not known.” 77
3:18 “There is no fear of God before their eyes.” 78
3:19 Now we know that whatever the law says, it says to those who are under 79 the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him 80 by the works of the law, 81 for through the law comes 82 the knowledge of sin. 3:21 But now 83 apart from the law the righteousness of God (which is attested by the law and the prophets) 84 has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ 85 for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified 86 freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed 87 him 88 at his death 89 as the mercy seat 90 accessible through faith. 91 This was to demonstrate 92 his righteousness, because God in his forbearance had passed over the sins previously committed. 93 3:26 This was 94 also to demonstrate 95 his righteousness in the present time, so that he would be just 96 and the justifier of the one who lives because of Jesus’ faithfulness. 97
3:27 Where, then, is boasting? 98 It is excluded! By what principle? 99 Of works? No, but by the principle of faith! 3:28 For we consider that a person 100 is declared righteous by faith apart from the works of the law. 101 3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, 102 he will justify the circumcised by faith and the uncircumcised through faith. 3:31 Do we then nullify 103 the law through faith? Absolutely not! Instead 104 we uphold the law.
4:1 What then shall we say that Abraham, our ancestor according to the flesh, 105 has discovered regarding this matter? 106 4:2 For if Abraham was declared righteous 107 by the works of the law, he has something to boast about – but not before God. 4:3 For what does the scripture say? “Abraham believed God, and it was credited 108 to him as righteousness.” 109 4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 110 4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 111 his faith is credited as righteousness.
4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
4:7 “Blessed 112 are those whose lawless deeds are forgiven, and whose sins are covered;
4:8 blessed is the one 113 against whom the Lord will never count 114 sin.” 115
4:9 Is this blessedness 116 then for 117 the circumcision 118 or also for 119 the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” 120 4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, 121 so that he would become 122 the father of all those who believe but have never been circumcised, 123 that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, 124 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. 125
4:13 For the promise 126 to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. 127 4:15 For the law brings wrath, because where there is no law there is no transgression 128 either. 4:16 For this reason it is by faith so that it may be by grace, 129 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, 130 who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). 131 He is our father 132 in the presence of God whom he believed – the God who 133 makes the dead alive and summons the things that do not yet exist as though they already do. 134 4:18 Against hope Abraham 135 believed 136 in hope with the result that he became the father of many nations 137 according to the pronouncement, 138 “so will your descendants be.” 139 4:19 Without being weak in faith, he considered 140 his own body as dead 141 (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He 142 did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was 143 fully convinced that what God 144 promised he was also able to do. 4:22 So indeed it was credited to Abraham 145 as righteousness.
4:23 But the statement it was credited to him 146 was not written only for Abraham’s 147 sake, 4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. 4:25 He 148 was given over 149 because of our transgressions and was raised for the sake of 150 our justification. 151
[6:6] 1 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] 2 tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).
[6:7] 3 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[2:1] 4 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] 5 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] 6 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 8 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 9 tn Grk “in/by (that) which.”
[2:2] 10 tn Or “based on truth.”
[2:3] 11 tn Grk “do you think this,” referring to the clause in v. 3b.
[2:3] 12 tn Grk “O man, the one who judges.”
[2:3] 13 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
[2:4] 14 tn Grk “being unaware.”
[2:5] 15 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 16 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[2:6] 17 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:6] 18 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
[2:6] 19 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:8] 20 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:8] 21 tn Grk “those who [are] from selfish ambition.”
[2:8] 22 tn Grk “are persuaded by, obey.”
[2:9] 23 tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”
[2:9] 24 tn Grk “every soul of man.”
[2:9] 25 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
[2:10] 26 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[2:12] 27 sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
[2:13] 28 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
[2:14] 29 sn Gentile is a NT term for a non-Jew.
[2:14] 30 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.
[2:14] 31 tn Grk “do by nature the things of the law.”
[2:15] 32 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:15] 33 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
[2:15] 35 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[2:16] 36 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
[2:16] 38 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
[2:17] 39 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
[2:17] 40 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
[2:18] 42 tn Grk “because of being instructed out of the law.”
[2:19] 43 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
[2:21] 44 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).
[2:24] 46 sn A quotation from Isa 52:5.
[2:25] 47 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).
[2:25] 48 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:25] 49 tn Grk “if you should be a transgressor of the law.”
[2:26] 50 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[2:27] 51 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
[2:27] 52 tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.
[2:29] 54 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
[2:29] 55 tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).
[2:29] 57 tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
[3:2] 58 tn Grk “much in every way.”
[3:2] 59 tc ‡ Most witnesses (א A D2 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few
[3:2] tn Grk “first indeed that.”
[3:2] 61 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] 62 tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.
[3:4] 63 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] 64 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] 65 tn Or “prevail when you judge.” A quotation from Ps 51:4.
[3:5] 66 tn Or “shows clearly.”
[3:5] 67 tn Grk “That God is not unjust to inflict wrath, is he?”
[3:5] 68 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
[3:7] 69 tn Grk “abounded unto.”
[3:8] 70 tn Grk “(as we are slandered and some affirm that we say…).”
[3:8] 71 tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
[3:12] 72 sn Verses 10-12 are a quotation from Ps 14:1-3.
[3:13] 73 tn Grk “their throat is an opened grave.”
[3:13] 74 sn A quotation from Pss 5:9; 140:3.
[3:14] 75 tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:14] 76 sn A quotation from Ps 10:7.
[3:17] 77 sn Rom 3:15-17 is a quotation from Isa 59:7-8.
[3:18] 78 sn A quotation from Ps 36:1.
[3:19] 79 tn Grk “in,” “in connection with.”
[3:20] 80 sn An allusion to Ps 143:2.
[3:20] 81 tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.
[3:21] 83 tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
[3:21] 84 tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
[3:22] 85 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:22] sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
[3:24] 86 tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 87 tn Or “purposed, intended.”
[3:25] 88 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] 89 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] 90 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] 91 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] 92 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] 93 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 94 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] 95 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 97 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
[3:27] 98 tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.
[3:27] 99 tn Grk “By what sort of law?”
[3:28] 100 tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
[3:28] 101 tn See the note on the phrase “works of the law” in Rom 3:20.
[3:30] 102 tn Grk “but if indeed God is one.”
[3:31] 103 tn Grk “render inoperative.”
[3:31] 104 tn Grk “but” (Greek ἀλλά, alla).
[4:1] 105 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
[4:2] 107 tn Or “was justified.”
[4:3] 108 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] 109 sn A quotation from Gen 15:6.
[4:4] 110 tn Grk “not according to grace but according to obligation.”
[4:5] 111 tn Or “who justifies the ungodly.”
[4:8] 113 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[4:8] 114 tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.
[4:8] 115 sn A quotation from Ps 32:1-2.
[4:9] 118 sn See the note on “circumcision” in 2:25.
[4:9] 120 sn A quotation from Gen 15:6.
[4:11] 121 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 122 tn Grk “that he might be,” giving the purpose of v. 11a.
[4:11] 123 tn Grk “through uncircumcision.”
[4:12] 124 tn Grk “the father of circumcision.”
[4:12] 125 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
[4:13] 126 sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).
[4:14] 127 tn Grk “rendered inoperative.”
[4:16] 129 tn Grk “that it might be according to grace.”
[4:16] 130 tn Grk “those who are of the faith of Abraham.”
[4:17] 131 tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.
[4:17] sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.
[4:17] 132 tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)
[4:17] 133 tn “The God” is not in the Greek text but is supplied for clarity.
[4:17] 134 tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).
[4:18] 135 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[4:18] 136 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] 137 sn A quotation from Gen 17:5.
[4:18] 138 tn Grk “according to that which had been spoken.”
[4:18] 139 sn A quotation from Gen 15:5.
[4:19] 140 tc Most
[4:19] 141 tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA27 includes the word in brackets, indicating doubt as to its authenticity.
[4:20] 142 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[4:21] 143 tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:21] 144 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:22] 145 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[4:23] 146 tn A quotation from Gen 15:6.
[4:23] 147 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
[4:25] 148 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] 149 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] 150 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] 151 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.
