Romans 14 (BHT-ATN)

+1:3Lit according to the flesh. ME (see BDAG, 915, sv σάρξ 4). Cf 2 Sa 7; 1 Ch 17; Ps 2, 89, 132.+1:4This is a Messianic title, rooted in the Davidic Covenant (cf, eg, 2 Sa 7; 1 Ch 17; Ps 2, 89, 132).+1:4Cf ISV, NET. Cf also Mt 28:18-20. Note the important relationship between Messianic authority and the Spirit in Is 11, given to the “shoot from the stump of Jesse” (Is 11:1). Cf also Heb 1; Re 3:1, 5:6.+1:4Cf Is 11:1-5, 42:1, 59:21, 61:1; Re 1:4, 3:1, and 5:6.+1:4Cf Ps 16; Ac 13:32-35. Following Cranfield here. See C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary (London; New York: T&T Clark International, 2004), 61–62.+1:5Lit grace and apostleship. ME. Cf NABRE. Cf also Ga 1:1. “Grace and apostleship” is most likely a hendiadys (a unified concept expressed through two coordinated words [ie, they are joined with “and”]; cf ESS [Rm], 23). Cf, eg, 1 Co 1:1; 2 Co 1:1; Eph 1:1; Col 1:1; 1 Ti 1:1; 2 Ti 1:1.+1:5Or for the sake of. ὑπὲρ ( huper) here is a marker of benefaction. Cf. NLT.+1:6Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:6Or called.+1:6Or to belong to. Cf BDAG, 549, sv κλητός; CEV, CJB.+1:7IT. Here, Paul is obviously writing to believers, not to the entire city of Rome (lit all those being in Rome).+1:7Lit summoned to be holy, or called/summoned to be saints. ME/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]). Cf 1 Th 4:7, 5:23; 2 Th 2:13.+1:8Lit first. Cf REB.+1:9The verb used in this verse (λατρεύω [ latreuō]) denotes the performance of priestly duties and sacral rights (see, eg, BDAG, 586, sv). Cf Rm 15:14.+1:10Lit always/on every occasion in my prayers petitioning if somehow already sometime I will be prospered in/by the will of God to come to you. ME (see L-N, 67.40; UBSHS [Rm], 16). Cf NCV, NIV, NLT, TEV. The gap between languages here is obvious.+1:11Lit to see you. ME. In this context, ἰδεῖν ( idein) means to “come or learn to know someone” (see BDAG, 280, sv εἶδον 5), or “to meet socially, conceived of as perceiving them by sight (in one’s presence)” ( BSL, Rm 1:11).+1:11Cf Rm 15:29.+1:12Cf, eg, 2 Co 1:3-11; 1 Th 3:1-10.+1:13Lit among the remaining/other Gentiles. ME (see UBSHS [Rm], 17). Cf NEB.+1:13Lit have some fruit among you. ME (see UBSHS [Rm], 17). Cf NLT.+1:14Lit both to Greeks and to barbarians, both to the wise and to the foolish. ME(H) (see UBSHS [Rm], 18). Cf CJB, NLT, TEV.+1:14Lit that I am a debtor. ME. Cf NCV, NLT, TEV.+1:16Lit Greeks. When contrasted with Jews, “Greeks” means Gentiles (see L-N, 11.40). Cf CJB, NCV, NIV, NLT, TEV.+1:17Lit in it. The antecedent has been restated in the translation for clarity. Cf NCV, NET, NIV, NLT, TEV.+1:17The “righteousness of God” refers to God’s saving or punitive acts and to the personal and covenantal integrity on the basis of which such acts are performed. It has both positive and negative connotations: the salvation and raising up of one in victory means the humbling and punishing of another in defeat (cf., e.g., Judges 2-3). In some contexts, it can refer to a result of such activity, such as in the receipt of a new legal status (e.g., Phil 3:9) graciously granted by God in accordance with his revealed nature (Exod 34). For further discussion, see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” (PhD diss., Columbia International University, 2024).+1:17Hab 2:4. Cf NLT, REB.+1:18Lit men. ME (see L-N, 9.1). Cf 2 Pt 3; Jud 14-15.Cf 2 Pt 3; Jud 14-15.+1:19Lit among them. ME (see translation and notes at Jn 12:37, 15:24). Cf REB in ESS (Rm), 71.+1:19Cf Gn 1:14-18; Ps 8,19; Rm 10:18.+1:20Lit his.+1:20Cf Ps 19:1-6, 28:5, 33:5, 46:8, 77:12, 86:5, 92:4, 103:22, 104:24, 104:31, 111:2, 143:5.+1:20Cf Gn 1:14-18; Ps 8:3-4, 19:1-6, 28:5, 46:8, 77:12, 86:5, 92:4, 103:22, 104:24, 104:31, 111:2, 143:5; Rm 10:18; Re 12:1-4.+1:21Lit their.+1:21Cf Ge 11.+1:21IT. The enslaving and oppressive nature of the power is assumed here; cf. Judges 2-3. This and other such statements in this chapter are setting the stage for Paul’s later statements in Romans about freedom from slavery to sin. For further discussion, see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” (PhD diss., Columbia International University, 2024).+1:21Lit they were made futile in their thoughts. Translating ματαιόω ( mataioō) here in the same way as I’ve translated its cognate (μάταιος [ mataios]) at 1 Co 3:20; cf also the translation at 1 Co 15:17. “Worthless” is included here to preserve the link in thought with v 28.+1:21Cf Ps 93:11 in the LXX (94:11 in MT); 1 Co 3:20; Eph 4:17.+1:21Lit their hearts. ME(H) (see BDAG, 146, sv ἀσύνετος b.; L-N, 26.3; UBSHS [Rm], 24; notes at Mk 3:5). Cf NCV, NLT, TEV. Cf also TEV at Rm 1:31.+1:21ἀσύνετος ( asunetos) here “does not primarily denote lack of brains but moral obliquity” ( M-M, 87, sv). Cf ANLEX, 79, sv; BDAG, 146, sv; TEV at Rm 1:31; CJB.+1:21Cf REB.+1:21Cf Ps 94:11 (93:11 LXX); Rm 12:2; 1 Co 3:20; Eph 4:17.+1:23Cf Ps 106:20; Jr 2:11-12.+1:24IT. See note at Rom 1:21.+1:24Cf Ac 14:16-17; Rm 11:32; 2 Co 5:10; Ga 3:22.+1:24Or and as a result they did shameful things; or, so that they may do shameful things.+1:24Lit gave them over them in the lusts of their hearts to uncleanness, the to be shaming/dishonoring their bodies among themselves. ME (see BDAG, 34, sv ἀκαθαρσία 2; Ibid, 915, sv σάρξ 2.c.α.; ESS [Rm], 90; UBSHS [2 Co], 26; translation and notes at Ga 3:22). The mismatch in languages here is obvious. A noun cognate of the infinitive is used in v 26 (“passions of dishonor/shame,” ie, “shameful passions”), and thus “shameful” was used in translation here as well in order to maintain some measure of consistency and flow of thought. However, “shaming the body” sounds awkward in English. Hence the translation here. Cf CJB, NCV, NLT, TEV.+1:25Lit who.+1:26IT. See note at Rom 1:21.+1:26IT. Authority/domination/control/power is activated here by παραδίδωμι [ paradidōmi] (see BSL, Rm 1:24, sv παραδίδωμι; cf BDAG, sv σάρξ 2.c.α.; translation and notes at Ga 3:22). Cf GW in ESS [Rm], 89; OT usages (eg, Jg 2:14, 3:28). I’ve made this explicit in translation, since Paul is setting the stage here for many of the statements he will make later in Romans (see, eg, Rm 6:15-22, 11:32).+1:26Lit their females. Cf NLT, TEV.+1:26Lit exchanged the natural use/function for the use contrary to nature. ME (see UBSHS [Rm], 27; translation and notes at 1 Co 11:14).+1:27Lit having left/forsaken the natural use/function of the female. ME (see UBSHS [Rm], 27; translation and notes at 1 Co 11:14).+1:27Lit burned with craving/longing. ME(I/F) (see L-N, 25.16). Cf ISV.+1:27Cf. CSB, NASB.+1:27Cf Gn 18-19; 2 Pt 2-3; Jud 7.+1:28Lit did not approve to have God in recognition. ME (see BDAG, 369, sv ἐπίγνωσις; Ibid, 422, sv ἔχω 9.a.; L-N, 31.28).+1:28IT. See notes at Rom 1:21, 26.+1:31See note at 1:21 above. The same adjective is used here. Cf TEV.+2:1Lit O man, or O human being. Some translations leave out the vocative here. It is not without significance, however (cf v 1:18).+2:1Cf Mt 7:1-5; Jn 8:1-11.+2:1Or When, or In that which. Cf ἐν ᾧ κρίνετε ( en hō) here with ἐν ᾧ κρίματι ( en hō krimati) (indicating standard) and ἐν ᾧ μέτρῳ ( en hō mentrō) (indicating measure/amount) at Mt 7:2. Since Paul is making the same point as Jesus here, ἐν ᾧ (lit “in what [thing]”) most likely means “in what measure” or “in what amount,” ie, to the extent or degree of judgment/condemnation. Hence the translation here.+2:2Lit we know that the judgment of God is according to truth. ME (see BDAG, 42, sv ἀλήθεια 3; ESS [Rm], 127; L-N, 70.4).+2:3Lit O man. ME/IT (see note at Mt 19:26; note at v 1 above).+2:4Cf 2 Pt 3.+2:5Lit your hardness and unrepentant heart.+2:5Lit wrath. ME (see BSL, Rm 2:5, sv ὀργή; L-N, 38.10).+2:5Lit in the day of wrath and revelation of the righteous judgment of God.+2:6Ps 62:12, Pr 24:12. Cf Jb 34:11; Jr 17:10, 32:19; Mt 16:27; Rm 14:12; 2 Co 5:10; 1 Pt 1:17; Re 2:23, 20:12, 22:12.+2:7Lit according to perseverance/endurance/persistence in good work. Here there seems to be some overlap between means and standard (and possibly cause; see ESS [Rm], 139). I’ve tried to bring this out in translation. Cf Ezk 3:16-21, 18:1-32, 33:1-20.+2:7This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+2:9Lit upon every soul of man who is working evil. ME(I/F) (see UBSHS [Rm], 37).+2:9Or and then.+2:11Lit For there is no accepting a face with God. ME(I/F) (see L-N, 88.238; UBSHS [Rm], 38). Cf NCV, TEV.+2:12Lit sinned apart from the Law/Torah. ME(OTB)/IT (see BDAG, 86, sv ἄνομος 2.b., 3.b.; sv ἀνόμως; BSL, Rm 2:12, sv ἀνόμως; ESS [Rm], 247; UBSHS [Rm], 38; translation and notes at Ga 2:15, 3:23-29). Cf, eg, Dt 4:5-8; Ps 19:8-12, 119:130; Rm 2:17-20 below. Cf also CEV, CJB, NLT, TEV.+2:12Lit all who sinned in the Law/Torah. ME (see note earlier in this verse). The opposite is meant here.+2:13Cf Ezk 3:16-21, 18:1-32, 33:1-20; Lk 18:9-14, 20:34-38; Ac 24:15; Rm 2:7 and 2:10 just above; Ga 2:15-21; Jm 1:22-25. One must remember that Paul is thinking covenantally here. The Law itself assumes human sinfulness and the weakness of human flesh, and therefore includes provisions for mercy and atonement (the sacrificial system) for unintentional sins, upon repentance. For a Jew to “obey the Law,” therefore, included putting their full trust in God’s mercy made available through sacrifice when they stumbled in sin, and then actually trusting God for strength to do what is right as prescribed in the Torah (see, eg, 1 Ki 14:8; cf Ps 51). This wasn’t “works righteousness” or “salvation by works,” though some groups of Jews in Jesus’ day did pervert the Law in that way (see Rm 10:1-4). God calls and expects His people to actually obey him, through the power that He freely gives by grace: “For of this you can be sure: No immoral, impure or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient” (Eph 5:5-6, NIV).+2:14There are two primary reasons why this verse should probably be interpreted not as unbelieving Gentiles who violate an internal law inherent to human nature (thereby putting them in the category described in Rm 2:8-9), but as believing Gentiles who obey God because their consciences have been reawakened through the gospel and the work of the Holy Spirit (thereby putting them in the category described in Rm 2:7 and 2:10). (1) In Rm 1:21 and 1:31, Paul explicitly states that the moral faculties of unbelievers are “dull” and unresponsive to/undiscerning of right and wrong (see translation and notes related to ἀσύνετος [ asunetos] there; cf TEV at Rm 1:31). (2) V 15 refers to the Law being “written on hearts,” which is a fairly straightforward reference to Jr 31:31-33 (cf Rm 11:27; 2 Co 3:2-3; Heb 8:8-13, 10:16), and which implies a moral awareness that comes from the outside of a person (“written”), rather than inherently from within.+2:14Lit these ones.+2:14Lit these ones are a law. ME (see Daniel I. Block, The Gospel according to Moses: Theological and Ethical Reflections on the Book of Deuteronomy [Eugene, OR: Cascade Books, 2012], 8–9). For law as “instruction,” see, eg, the HCSB at Ps 1.+2:15Lit who.+2:15Cf Jr 31:31-33; Rm 11:27; 2 Co 3:2-3; Heb 8:8-13, 10:16.+2:15Cf Dt 19:15.+2:15Lit and between one another their thoughts accusing or even defending. ME (see BDAG, 533, sv κατηγορέω 2; Ibid, 598, sv λογισμός 1; UBSHS [Rm], 41). As the UBSHS points out, it isn’t entirely clear who is being accused or defended. I have thus tried to translate so that the application could apply either to personal conviction, or to the recognition of wrong and right in various situations. Cf NCV, NLT. Cf also, eg, Rm 12:2 and Php 1:10.+2:16Lit in the day. This verse can be interpreted as either (1) linked specifically to v 15 (cf, eg, HCSB, ESV, ISV, LEB, NASB, NET, RSV), or (2) as connected to the entire preceding passage (cf, eg, NCV, NIV) (for a summary of different views, see ESS [Rm], 17). If the former is chosen, then the question arises as to whether it should be linked with the main verb (apparently NASB and NET) or the participles (HCSB, ESV, ISV, LEB, NASB, NET, RSV). If linked with the main verb, it means that the main verb is functioning futuristically (with connotations of certainty), and that the demonstration happens in the Day of judgment; if linked with the participles, it means that the participles are functioning futuristically (cf HCSB), and (seemingly) portray a person having a legal conversation with him or herself through his or her conscience in the presence of God (which, according to a number of theologians, translates into further evidence for condemnation, on the assumption that unbelievers are in view here; against this, though, see notes at vv 13-14). While all people will certainly give an account to God in the Day of Judgment, the focus here seems to be more on the guiding function of the conscience in light of the fact that the Law is “written on the heart,” leading up to the events described in vv 5-13 (cf, esp, v 17 with Rm 2:6 and Jr 17:9-10, where the judgment “according to deeds” is explicitly linked to an examination of the heart). In either case, I’ve decided to follow the lead of the NLT here with a simple and general summary statement, based on the information in the verse itself.+2:16Lit the hidden things of men. Cf translation and notes at 1 Co 4:5.+2:16Cf Jr 17:9-10; 1 Co 4:5; Ac 17:31.+2:17Lit boast in God. ME (see translation and notes at 1 Co 1:31; 2 Co 1:14). Cf, eg, Ps 96:3, Ps 145:4.+2:18Drawing from the UBSHS at Php 1:10 in translation here (see UBSHS [Php], 17).+2:19Cf Mt 15:14.+2:20Lit a teacher/disciplinarian of the foolish. ME(H) (see ANLEX, 291, sv παιδευτής; BDAG, 749, sv παιδευτής; BSL, Rm 2:20, sv παιδευτής; L-N, 33.244).+2:20Or of the immature, or of the simple. Lit of babes. ME (see BDAG, 671, sv νήπιος; L-N, 9.44; translation and notes at Mt 11:25). Cf TEV.+2:22Cf Mt 5:27-30.+2:22Or are you guilty of committing sacrilege? Cf Dt 7:25-26; Ac 19:37.+2:24Cf REB.+2:24Is 52:5. Cf Mt 6:9.+2:25Plural benefits are the intended meaning here (see Rm 3:2).+2:25Cf 1 Ki 14:8 (cf Ps 51); Dt 10:18 ; Jr 9:25. In other words, only righteous Jews, the “Israel of God,” who, like David (1 Ki 14:8), obey the Law as interpreted atonmentally (see note at 2:13 above) will inherit the promises made concerning Israel in the covenants. While circumcision in itself doesn’t save the Jew, it does still have significance and benefit in terms of calling and function (see Rm 3:1-2, 11:29), and also in terms of distribution of inheritance in the coming Kingdom. Believing Jews, as the “firstborn son,” will receive a “double portion” in the coming Kingdom (cf Dt 21:17; Is 61:7). Here is a question for any Gentile believer who just read that statement: When you read it, did you feel jealousy and envy rise up in your heart? If so, you can see God’s wisdom in Jewish election: To expose pride in the human heart. When God exposes pride, it is so that people can repent of it. Those who humble themselves before God’s sovereign choice as God, will be exalted in the Messiah’s coming Kingdom (cf Mt 23:12). The arrogant, however, will be cut off (Rm 11:17).+2:25Lit are a transgressor of the Law. ME(OTB). Cf the ISV and NCV at Mt 15:3. Within the OT framework presupposed here, παραβάτης ( parabatēs) means a willful turning from and disregard of the Law (cf, eg, Lv 4:2, 5:15-18; Nu 15:22-31; Dt 1:43, 31:14-20; 2 Sm 12:9; 2 Ki 17:15-16, 18:12; 2 Ch 7:19; Ne 9:26; Ps 50:17; Pr 13:13, 19:16; Is 1:19-20, 30:9; Ezk 16:59, 17:15-18; Dn 9:5, 11; note that in a number of these examples, παραβαίνω ( parabainō), the verbal cognate of παραβάτης ( parabatēs), is used in the LXX). Cf also ANLEX, 294, sv παραβαίνω; ESL, 3848; L-N, 36.29.+2:25Lit your circumcision has become uncircumcision. ME (see UBSHS [Rm], 46). Cf NCV, NLT, TEV. Cf also Jr 9:25-26.+2:26Lit the uncircumcised. ME. Cf NLT, TEV.+2:26Cf Mt 5:17-20, 7:21-23; Ac 15:19-31; Re 2:14, 19-20. 1 Co 6:9-10; Eph 5:5; 1 Th 4:1-8.+2:26Lit his circumcision will be regarded as circumcision. ME(OTB) (see translation and notes at Ga 3:7-8, 4:5-6; cf Gn 18:17-18; Ex 19:5-6; Lv 22:32; Nu 15:20; Is 56:1-8; Jn 14:15, 17:17; Ac 26:18; 1 Th 4:1-8; Re 2-3, 21:6-8).+2:27Lit the law. Here, God’s moral instruction written on the heart is meant (see Rm 2:14-15).+2:27Cf Dt 10:16, 30:6; Je 4:4, 9:25; Rm 4:12.+2:28Lit it isn’t the person in the visible thing who is a Jew. ME(OTB) (see cf Dt 10:16, 30:6; Je 4:4, 9:25; Jn 1:47; Ro 4:12; Ga 6:16; Re 2:9, 3:9; translation and notes at Rm 2:25-26; BDAG, 570, κρυπτός 2.b.; Ibid, 1048, sv φανερός 2). Cf CJB, NCV, NLT, TEV. Quite obviously, Paul is not saying that a Jew is the same as its opposite by definition (a non-Jew, or Gentile). His point is simply that Jews need to be circumcised in heart as well as in flesh if they are to be acceptable to God (cf “counted” in v 26 and “condemned” in v 27; as signaled by the presence of γὰρ [ gar] here, v 28 is providing strength and support to these verses), as the Tanakh itself teaches.+2:28Lit nor the circumcision in the visible in flesh. ME. The context makes it fairly clear what Paul means here (cf CJB, HCSB, ISV, NCV, NET, NIV, NRSV, RSV), but great care must be taken in word choice here to avoid confusion (the CJB, NCV, NIV are better), since in other places “circumcision” is in fact used straightforwardly for bodily circumcision (cf, eg, Rm 2:25-26, 4:9), and since Paul states elsewhere that circumcision does have value and significance for the Jew (cf, eg, Rm 3:1, 4:11), even though the circumcision of the heart is what makes one acceptable to God.+2:29Lit in the hidden. ME. Cf Mt 5:20, 6:1-18; Jn 1:47.+2:29Lit the Jew in the hidden [is a Jew]. For the information implied in the ellipsis here, see note at “Jew” in v 28 above. Cf Mt 5:20, 6:1-18; Jn 1:47, 8:31-59.+2:29IT. Again, while I believe that translations like the CJB, NCV, NRSV, and the RSV have the right idea, to translate the implied qualifier with “true” or “real,” in my opinion, opens the door for unnecessary confusion later on in the letter (for the reasons mentioned in the note at “acceptable to God” in v 28).+2:29IT. Cf TEV.+3:1Lit what is the exceeding of the Jew? ME (see ESS [Rm], 205; L-N, 64.46). Looking to v 2 for the verbal information compressed in the genitive here (a divine passive is implied). Plural advantages are also implied in v 2.+3:2Lit Much according to every way. ME. Cf NET.+3:2Cf Rm 9:2-5, 11:29.+3:2Lit the words, or the messages, or the oracles. ME(OTB) (see translation and notes at Mk 1:15; BDAG, 598, sv λόγιον). The following verse (as well as Rm 9:4) confirms that the promises are primarily in view here.+3:3Lit will not undo/make powerless the faithfulness of God. ME. Cf NCV. The NCV captures the intended meaning well here, and has thus been followed in translation.+3:4A reference to Ps 116:11 (115:2 in the LXX). Lit God must become/prove true, but every man a liar. ME (see UBSHS [Rm], 53). Cf CJB, ISV, NCV, NLT, TEV.+3:4Or when you are accused.+3:4Ps 51:4+3:5The direct object is implied from the context here (see vv 1-4). Greek often omits direct objects when they are clear from the context.+3:5Lit But if our unrighteousness commends the righteousness of God, what shall we say? Surely God is not unrighteous, is he—the one who brings wrath upon [us]? EFE/ME (see BDAG, 973, sv συνίστημι 3; UBSHS [Rm], 54; BSL, Rom 3:5, sv συνίστημι). Cf NCV, NLT, NIV, TEV. “The first class condition indicates the assumption of truth for the sake of argument” (Wallace, Grammar, 69).+3:5Cf Lv 26; Dt 28.+3:5Lit I speak according to man. ME/IT (see UBSHS [Rm], 54; translation and notes at Mt 19:26).+3:6Lit in that case, or otherwise, or since [in that scenario]. Cf NCV, NIV, NLT, TEV NIV.+3:6Cf. NLT.+3:7Lit truthfulness. ME(OTB) (see LALS, sv ἀλήθεια; UBSHS [Rm], 56). In this context, “truth” and “falsehood” are being used in their covenantal sense.+3:7Lit falsehood. ME(OTB) (see note at “faithfulness” earlier in this verse).+3:8Lit and not. EFE. Cf HCSB, NCV, NET, TEV.+3:8Lit as we are slandered and as some affirm us to say. ME.+3:8Cf Is 5:20.+3:9Or Are we in a privileged position? Not in every respect. Or Do we possess something to shield us from God’s wrath? Certainly not. Or Have we lost our advantage? Certainly not. For a brief discussion of the difficulties involved here, see ANLEX, 328, sv προέχω; BDAG, 869, sv προέχω 1, 2; ESS (Rm), 232; UBSHS (Rm), 58.+3:9Lit the charge that both Jews and Gentiles all. ME. Cf CJB, NIV, NLT.+3:9IT. See note at Rom 1:21.+3:10Or is innocent, or is righteous.+3:11Or who understands. Cf NLT; TEV at Ps 14.+3:11Cf Pr 2:1-6, 25:2.+3:12Ps 14:1-3, 53:1-3; Ec 7:20+3:13Lt their throat is an open grave. ME(OTB)/IT/EFE (see L-N, 8.26; Lv 21:1-4, 11; Nu 19:16; 2 Ki 23:16; Mt 23:27).+3:13Ps 5:9+3:13Ps 140:3+3:14Lit their mouths are full of. ME (see UBSHS [Rm], 61).+3:14Ps 10:7+3:16Lit devastation and misery are in their paths. ME (see L-N, 20.59, 22.11). Cf NCV, TEV.+3:17Is 59:7-8+3:18Ps 36:1. Lit There is not fear of God before their eyes. ME(I/F) (see UBSHS [Ps], 343).+3:19Lit to those in the law. ME (see translation and notes at Rm 2:12-14).+3:19Lit every mouth. ME (see UBSHS [Rm], 62). Cf NCV, NLT, TEV. Cf also Rm 1:20, 2:1.+3:20How to interpret νόμος ( nomos) in Paul’s writings is a notoriously thorny issue (see, eg, UBSHS [Ga], 77). Part of the complication stems from the fact that in many instances (such as here) νόμος is used without the article, but, in context, seems to be referring to the Law of Moses. However, some of the confusion may be resolved when we take two factors into account: (1) focal elements frequently lack the article in Greek, and one reason a known element may be used without the article is to give it prominence; (2) “the absence of the article emphasizes quality or characteristics” (Black, Grammar, 30, emphasis original). When Paul makes more explicit qualitative statements about the Law, he highlights its written character and the materials with which and on which it is written (see, eg, Rm 2:27-29; 2 Co 3:3-6).+3:20Lit all flesh, or any flesh, or any kind of flesh. Translating according to “Flesh” H, N (see FBT Chart). Rm 1-2 is what causes me to lean in this direction.+3:20Ps 142:2 (LXX). Ps 143:2 in the MT.+3:20Cf ISV.+3:21Or different from. For this gloss of χωρίς ( chōris), see LEH LXX Lex, sv. Cf Jr 31:32.+3:22Or through faith in Jesus the Messiah, or through the faithfulness of Jesus the Messiah. Cf. KJV, NET.+3:22Lit there is no difference. ME. Cf translation and notes at Ga 3:28-29.+3:23Cf Rm 8:16-18; 2 Co 3:17-18, 4:6, 16-18; Php 3:8-11; Col 1:27. Based on Paul’s usage elsewhere, most likely included within purview “glory” here are the glorious power of the Spirit working on the inside to free the believer from sin and self-righteousness in context to suffering, as well as the final outcome of resurrected glory at the Second Coming.+3:24Lit as a gift by grace. ME (see L-N, 57.103, 88.66).+3:25Cf Eph 1:9.+3:25Cf. NET.+3:25Lit through faith/faithfulness in his blood. Cf. Richard Longenecker’s translation here (Richard N. Longenecker, The Epistle to the Romans: A Commentary on the Greek Text, ed. I. Howard Marshall and Donald A. Hagner, New International Greek Testament Commentary [Grand Rapids, MI: William B. Eerdmans Publishing Company, 2016], 388).+3:25Lit because of the passing over of the sins that happened previously in the restraint of God. Cf. Richard Longenecker’s translation here (Richard N. Longenecker, The Epistle to the Romans: A Commentary on the Greek Text, ed. I. Howard Marshall and Donald A. Hagner, New International Greek Testament Commentary [Grand Rapids, MI: William B. Eerdmans Publishing Company, 2016], 388).+3:26Cf Gn 15:16; Ex 34:6-7; Ac 14:16, 17:20; 1 Pt 4:3.+3:26Translating the present participle voluntatively here.+3:26IT. The extension of mercy is implied here. See James B. Prothro, A Pauline Theology of Justification: Forgiveness, Friendship, and Life in Christ. (Eugene, Oregon: Cascade Books, 2023). Cf Rom 4:1-8.+3:26Or the person of Jesus’ faithfulness, or the person of faith in Jesus, or the one based on the faithfulness of Jesus. Cf YLT. Cf also the renderings of the same construction by the ESV, ISV, NRSV, and RSV at Rom 4:16.+3:27Lit Where therefore is boasting? ME (see translation and notes at 1 Co 1:14, 1:31; translation and notes at 2 Co 1:14, 10:13-18). Cf Lk 18:9-14.+3:27Lit It [boasting] is shut out. ME (see ANLEX, 137, sv ἐκκλείω).+3:27Or On what principle?+3:27Cf Eph 2:9.+3:27Or through a principle of faith, or through a law of faith.+3:29Lit Or [is he] the God of Jews only? ME/IT (see ESS [Rm], 118; L-N, 12.1; NAC [Rm], 118).+3:29Lit yes, also of Gentiles. Cf NCV, NLT, TEV.+3:30Lit if indeed God is one, who. Following the NET in translation here.+3:30Lit through that [same] faith. Cf CJB, IS, NIV, NRSV.+3:31Lit Are we doing away with it by/through faith? ME. Cf NLT.+3:31Or confirming.+3:31Cf Mt 5:17-20.+4:1Lit our forefather according to the flesh. ME (see BDAG, 513, sv κατά 6).+4:1Lit What then shall we say Abraham our forefather according to the flesh found/discovered/learned? ME/IT. Cf NCV, NET, NIV.+4:2Lit to boast. ME (see translation and notes at 2 Co 1:14).+4:2Lit yet not before God. ME/IT (see translation and notes at Rm 2:26 and Ga 3:6). Cf TEV at v 3; CEV.+4:3Gn 15:6.+4:4Lit the wage is regarded/thought of/reckoned/credited not according to grace, but according to debt. ME (see BDAG, 743, sv ὀφείλημα 1; L-N, 57.103). Cf Rm 11:35.+4:7ἐπικαλύπτω ( epikaluptō) means to “cover” or “put out of sight” (see BDAG, 373, sv). As the context of Ps 32 indicates (see Ps 32:5), this is referring to the guilt incurred by sin (cf L-N, 88.310), which requires punishment in order for justice to be upheld.+4:8Or sin. See L-N, 88.310; previous note.+4:8Ps 32:1-2+4:9Lit upon the circumcised. ME/IT. Cf NLT. ἐπί ( epi) here is functioning as a marker of experience (for this function of the preposition, see L-N, 90.57).+4:10Lit How then was it regarded/credited/put down on record? Being in circumcision or in uncircumcision? Not in circumcision, but in circumcision. ME. The gap is languages is obvious here.+4:11Lit as a seal/confirmation of the righteousness of the faith which was in the uncircumcision. ME. Cf NCV, NLT, TEV.+4:11Lit all who have faith through/during uncircumcision. ME.+4:12Lit and the father of circumcision to those not of circumcision only but also to those who walk in the steps of the faith that was while in uncircumcision of our father Abraham. ME (see BDAG, sv στοιχέω 946; L-N, 41.47; UBSHS [Rm], 80).+4:13Cf Gn 17:3-8; 18:18; 22:17-18.+4:14Cf Ga 3:17-18.+4:15Lit Where there is no law, then neither is there transgression. ME (see ESS [Rm], 332). Obviously Paul isn’t denying the presence of sin and rebellion outside the context of a written legal framework. Cf Rm 5:13.+4:16Lit so that it would be according to grace. Cf NABRE; Rm 4:4.+4:16Lit the, or his. Cf ISV, NCV, NIV, TEV.+4:16Cf ESV, NRSV, RSV.+4:16Lit who.+4:17Ge 17:5+4:17Cf Gn 17:1-2.+4:17Lit in the presence of whom he believed, of God, the one who.... Cf Gn 17:1-2.+4:17Lit who calls the things not being as being. ME. Here Paul is referring to the fulfillment of God’s promises within time and history. When God makes a promise, the fulfillment is sure, even though it technically awaits the future: “I have made you a father.” Cf Heb 11.+4:18Lit against/contrary to hope, upon/on the basis of hope. ME (see BDAG, 364, sv ἐπι 6.a.; ESS [Rm], 340). Cf NLT, TEV.+4:18Lit he.+4:18The direct object is implied from the context.+4:18Ge 17:5+4:18Ge 15:5+4:19Lit his body, already dead. ME (see BDAG, 668, sv νεκρόω).+4:19Lit the deadness of the womb of Sarah. ME (see L-N, 23.57).+4:21Lit he.+4:22Ge 15:6.+4:23Lit his.+4:25Lit who.+4:25Is 53:6 (LXX)+5:1IT. The extension of mercy is implied here. See James B. Prothro, A Pauline Theology of Justification: Forgiveness, Friendship, and Life in Christ. (Eugene, Oregon: Cascade Books, 2023). Cf Rom 4:1-8.+5:1Cf 2 Co 5:17-20.+5:2Cf Rm 8:26-28; Eph 2:18, 3:12-14, 6:14; 1 Co 10:12-13; Heb 4:16, 7:19-25; Jm 4:6.+5:2Lit in/by which we stand and boast. ME (see translation and notes at 1 Co 1:21; 2 Co 1:14). In Paul’s writings, “boasting,” when used in a positive sense, refers to verbally expressed confidence in, and praise of, the work of God (cf, eg, Ga 6:14; 1 Co 1:31; cf also Eph 1:6). καυχώμεθα ( kauxōmetha) should be read with ἐν ᾗ ἑστήκαμεν ( en hē hestēkamen) (note the presence of καὶ [ kai]). καυχάομαι ( kauchaomai) is frequently used with ἐν ( en) in the NT (see, eg, Rm 2:27, 23).+5:2Cf Rm 4:18, 8:11-30; Col 1:27.+5:3Cf CEV.+5:3Lit boast in. ME (see translation and notes at 1 Co 1:21; 2 Co 1:14).+5:3Cf 2 Co 12:8-10.+5:4Cf Ps 84:7; Rm 1:17; 2 Co 1:3-11, 3:18, 4:16-18.+5:4Confident expectation, not wishful thinking, is the meaning here (see notes at 2 Co 1:7).+5:4Cf 2 Co 1:8-11. The confidence in God’s grace and promise increases from trial to trial.+5:6Or for, or on behalf of. See note at Ga 1:4.+5:7Lit Scarcely will anyone die. ME (see UBSHS [Rm], 97).+5:9IT. The extension of mercy is implied here. See James B. Prothro, A Pauline Theology of Justification: Forgiveness, Friendship, and Life in Christ. (Eugene, Oregon: Cascade Books, 2023). Cf Rom 4:1-8.+5:9Cf Rm 3:25.+5:9Or delivered.+5:9Cf Rm 4:25; 1 Co 5:1-5, 6:9-11; 2 Co 2:5-11; Eph 5:1-20; Col 3:1-11; 1 Th 1:10, 4:3-8; 2 Pt 3:14-15; 1 Jn 2:1-2; Re 19:7-9, 21:7-8.+5:10Included within the purview of “save” here is salvation from the power of sin through the Holy Spirit (cf Rm 6, 8; Ga 2:20-21), and then finally salvation from death when our bodies are resurrected at the Second Coming (Rm 8:18-25). In the gospel, the saving acts of God are revealed (see translation and notes at Rm 1:17).+5:10Cf Rm 4:25; Ga 2:20-21.+5:11Lit but also boasting in God. ME(OTB) (see translation and notes at Rm 2:17; 1 Co 1:31).+5:11Cf 2 Co 5:16-21.+5:13Lit before the Law/Torah. ME/IT. Cf CJB, ISV, NET, NIV, NLT, TEV.+5:13Lit sin is not reckoned. ME (see BDAG, 319, sv ἐλλογέω; ESS [Rm], 378; L-N, 33.45; M-M, 204, sv ἐλλογάω; UBSHS [Rm], 103). Cf Rm 3:20, 4:15; Ga 3:19.+5:14Lit reigned. ME(I/F) (see ANLEX, 89, sv βασιλεύω 4). Cf REB.+5:15Lit but not as the trespass, so also the grace gift. ME. Cf ISV, NCV, NLT, TEV.+5:15Cf Is 52:14-15 and 53:12-13. Cf also Is 25:7 and 52:14-15.+5:15Lit how much more the grace of God and the gift, by grace of the one man Jesus the Messiah, to the many has abounded/been in abundance? ME. Cf NCV. Cf Rm 5:16-17, 6:23, 8:2.+5:16Lit the gift is not like [what came] through the one man who sinned. ME. Cf NLT, NIV.+5:17Lit reigned. ME(I/F) (see ANLEX, 89, sv βασιλεύω 4). Cf REB.+5:17Cf NIV.+5:17Lit reign, or become kings. “Hold” has been included in translation here to signal the connection with “hold sway.” Cf 1 Co 4:8-13; Re 2:26-27, 20:6.+5:17Cf 1 Co 4:8-13; Re 2:26-27, 20:6.+5:18Or the offense of one man.+5:18IT. The extension of mercy is implied here. See James B. Prothro, A Pauline Theology of Justification: Forgiveness, Friendship, and Life in Christ. (Eugene, Oregon: Cascade Books, 2023). Cf Rom 4:1-8.+5:18Cf HCSB+5:18Lit a justification/being held to be righteous of life.+5:20Lit that it should increase/multiply the transgression. ME (see translation and notes at Rm 5:13; ESS [Rm], 332, 396, 478; NAC [Rm], 145; UBSHS [Ga], 74; cf Ga 3:19).+5:21Lit reigned. ME(I/F) (see ANLEX, 89, sv βασιλεύω 4). Cf REB.+5:21This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+6:3Cf NCV, NLT.+6:3Cf ISV, TEV.+6:4Cf NCV, NLT, TEV. Cf also Eph 1:17-20.+6:4Lit in the same way also. This is referring back to the glorious power of the Father. Cf Eph 1:17-20, 3:16; Php 3:10.+6:4Lit walk in newness of life. ME (see BDAG, 430, sv ζωή 2.b.α.). Cf NCV, NLT, NET, NIV, NLT, TEV.+6:6Or old.+6:6Or self, or humanity. Lit man. Cf 2 Co 5:17.+6:6Lit be rendered ineffective. ME. Cf NCV, NLT. The meaning here is simply that we would have power to resist temptation to sin through union with the Messiah. Cf, eg, Mt 2:41; 1 Co 10:13; Rm 5:21 above; Ga 2:17-21; Tit 2:11-12; Heb 2:18.+6:7IT. The extension of mercy is implied here. See James B. Prothro, A Pauline Theology of Justification: Forgiveness, Friendship, and Life in Christ. (Eugene, Oregon: Cascade Books, 2023). Cf Rom 4:1-8.+6:7The perfect tense is used here, indicating the ongoing effect of a past action at the time of the speaker with respect to sin.+6:7IT. See note at Rom 1:21.+6:8Or we believe, or we trust. πιστεύω ( pisteuō) doesn’t just involve content, but conviction of truth and complete and total trust (see, ANLEX, 314, sv; BDAG, 816, sv; DBL Greek, #4409; L-N, 31.35). Cf CJB, NCV, NLT.+6:8Cf Ga 2:19-21; Php 3:10; Heb 4:14-16. The life is experienced through the deposit of the Spirit for power of over sin, and is ultimately experienced in the resurrection, when the full payment comes.+6:10Cf Heb 9:28.+6:10Cf TEV. In view here is the union with God through the Messiah that began at baptism, and which continues through the power of the Spirit. Cf Jn 17:20-23; 1 Co 1:9; Ga 2:20-21; Php 3:7-11; 1 Jn 2:3.+6:11Cf Jn 17:20-23; 1 Co 1:9; Ga 2:20-21; Php 3:7-11; 1 Jn 2:3.+6:12Lit reign. ME(I/F) (see ANLEX, 89, sv βασιλεύω 4). Cf REB at Rm 5:14.+6:12Lit so as to obey its desires. ME.+6:13Lit don’t surrender/offer your members as weapons of unrighteousness to sin. ME. Cf TEV.+6:13IT. Sacrificial connotations are activated by τὰ μέλη ( ta melē) and παρίστημι ( paristēmi) in this context (cf Ex 29:17; Lv 1:6-8, 8:20 in the LXX; Rm 12:1; Col 3:5-7).+6:13Lit your members, or your limbs.+6:13Lit and your members as weapons of unrighteousness to God. ME. Cf NCV, TEV.+6:14Cf Rm 2:14, 2:29, 3:27-28, 5:15-17, 6:15-23, 8:1-16; Ga 5:18; Th 4:3-8; Tit 2:11-12.+6:15Cf Jud 3-4; Tit 2:11-12.+6:16Cf TEV.+6:16Cf Jn 8:31-38.+6:17Cf Rm 2:29.+6:17Or standard, or form.+6:17Or transferred, or made subject. Cf 1 Co 4:17; 1 Th 4:2.+6:18Cf Ga 4:1-7.+6:19Lit I speak humanly because of the weakness of your flesh. ME (see BDAG, 80, sv ἀνθρώπινος a; UBSHS [Rm], 123). Cf NCV, TEV.+6:19Lit your members, or your limbs.+6:19Lit your members, or your limbs.+6:20Lit you were a freedman with respect to righteousness. ME (see translation and note at Ga 4:22). Translations must be careful here, because Paul’s point is simply that they weren’t under the controlling/dominating influence of righteousness (cf NCV, NIV). Translations like the NLT (“free from the obligation to do right”) or the CEV (“didn’t have to please God”) are, in my opinion, too open to the impression that God was indifferent toward human sin in the past, which, as Noah’s neighbors and the residents of Sodom and Gomorrah can attest, was obviously not the case.+6:21Or end, or consequence, or result. Cf NASB.+6:21Cf Gn 6-9, 18:22-19:29; 2 Pt 2:4-10.+6:22Lit you are having your fruit. ME. Cf the NRSV at Rm 1:13.+6:22Cf Php 1:9-11.+6:22This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+6:23Cf Rm 8:17.+7:1Or know.+7:1Or has jurisdiction over, or has authority over. Lit is lord/master of. ME. Cf CJB, ESV, NASB, NIV, NRSV, RSV.+7:1Lit while he. In this context, ἄνθρωπος ( anthrōpos) is being used generically in the sense of “person” (see, eg, L-N, 9.1), as the next verse makes clear.+7:3Lit she.+7:4Cf 2 Co 11:2.+7:4Lit to another [man/husband].+7:4Cf Jn 15:1-11; Ga 2:17-20.+7:5Lit When we were in the flesh. ME (see Rm 8:9; Ga 2:20, 5:16-18; translation and notes at 1 Co 2:14-15; HCSB footnote).+7:5Lit the passions of the sins that were through the Law. ME. Cf ESV, ISV, NET, NIV, NRSV, RSV, TEV.+7:6Or by which. If the antecedent here is “law” (cf Ga 3:23-24), then the meaning is the same as Ga 3:23, where ὑπὸ νόμον ( hupo nomon) is used. ἐν νόμῳ ( en nomō) and ὑπὸ νόμον ( nomon) are essentially synonymous in meaning (see BDAG, 327, sv ἐν 4.c.; cf, eg, Rm 2:12 and Ga 3:23).+7:6Or were being suppressed. Cf translation and notes at Ga 3:21-29.+7:6Cf Rm 2:27; 2 Co 3:6.+7:7Cf REB.+7:7Ex 20:17; Dt 5:21+7:8Lit dead. Cf NCV, NLT. The meaning here is the opposite of ἐνεργέω ( energeō) in v 5, ie, “without energy,” or “without power/strength.” Cf 1 Co 15:56.+7:13Cf NLT, TEV.+7:13Cf ISV.+7:14Lit is spiritual/of [God’s] Spirit. ME (see ANLEX, 318, sv πνευματικός 3; BDAG, 837, sv πνευματικός 2; ESS [Rm], 479; UBSHS [Rm], 137).+7:14Lit I am fleshly. ME. Translated according to “Flesh” F, G, and H (see FBT Chart). Cf also BDAG, 914, sv σάρκινος 2.+7:14IT. See note at Rom 1:21.+7:15Or approve of. According to BDAG, “here γ.[ινώσκω] almost= desire, want, decide” (see BDAG, 200, sv 6.a.α.). Cf ESS (Rm), 484.+7:15Lit I don’t understand what I am doing/bringing about/accomplishing. ME. Cf ESV, NRSV, RSV.+7:18Lit that is, in my flesh. ME (see BDAG, 915, σάρξ 2.b., 3.a.; FBT Chart, C, F, G). Translated according to “Flesh” F, G, P (see FBT Chart).+7:21Lit law.+7:22Lit God’s Law. Translating with “instruction” here to signal the links with the other uses of νόμος in this section.+7:22Cf Ps 1:2; 119:70, 77, 92, 174.+7:23Lit law.+7:23Lit in my members/limbs.+7:23Lit law.+7:23Cf TEV.+7:23Lit law.+7:23Lit in my members/limbs.+7:25IT (see UBSHS [Rm], 143). Cf NEB, TEV.+7:25Lit God’s law.+7:25Lit in the flesh. ME. Translating according to “Flesh” D, F, and G (see FBT Chart). Cf Rm 6:12, 7:22-24.+7:25Lit law.+8:2Lit law.+8:2Lit law.+8:3Cf Ac 13:39.+8:3Lit because it was weakened in/by the flesh. ME (see BDAG, 915, sv σάρξ 2.c.α). Cf Rm 7:21-25.+8:3Lit in the likeness of the flesh of sin. ME (see ESS [Rm], 508; NET Bible Notes, Php 2:7; FBT Chart C, F, G, I, M, N). Here, ὁμοίωμα ( homoiōma) is used to point out that the Messiah shared in humanity’s weakness and temptation in a body capable of dying, though the correspondence isn’t exact in every way, sin being the exception.+8:3Or to do away with sin. Lit concerning sin. ME (see BDAG, 798, sv περί 1.g.). Cf NASB, NIV, NLT, TEV.+8:3Lit he condemned sin. ME (see Rm 6:10-14, 7:5-8; Ga 3:22-23). Cf NLT.+8:3Lit in the flesh. Translating according to “Flesh” F, G, P (see FBT Chart). Cf Ac 14:16, 17:30; Rm 3:25; Ga 4:1-9.+8:4Cf Mt 5:20, 7:21-23; Eph 3:14-19; Ga 2:20.+8:4Lit not according to the flesh. Translated according to “Flesh” P (see FBT Chart). Cf Ga 5:16.+8:5Lit those who are according to the flesh. ME (see FBT Chart, O, P; Rm 6). Cf CEV, NCV, NLT, TEV.+8:5Lit the things of the flesh. ME. See Ga 5:16. “Flesh” is translated according to “Flesh” P (see FBT Chart). The opposite of “things of the Spirit” is meant here, and has therefore been translated as the opposite (see translation and note at the end of v 5).+8:5Lit the things of the Spirit. ME. Cf NCV, NIV, NLT, TEV.+8:5Cf Rm 12:1-2; Ga 5:22; Eph 4:23-24; Php 4:8; Col 3:2.+8:6Lit the mind of the flesh. ME. Cf Rm 13:14; Ga 5:16-17. Cf also Jm 1:12-15. Translating according to “Flesh” O (see FBT Chart).+8:7Lit God’s law.+8:8Lit who are in the flesh. ME. Here, the meaning is the same as at Rm 7:5 (see translation and notes there; cf Shreiner, Barrett, et al in ESS [Rm], 518).+8:9Lit you are not in the flesh, but in the Spirit.+8:10Lit are dead. ME (see Rm 5:12-14; 8:18-25). Cf NLT, TEV.+8:10Or your spirits are alive. Cf 2 Co 4:7-18.+8:11Or through his Spirit.+8:11V 10 is focusing on the deposit/down-payment/firstfruits of the Spirit, and v 11 is focusing on the resurrection (the “full payment” of life). Cf HCSB. Cf Jn 5:21, 25; Rm 8:22-25; 1 Co 15:22; 2 Co 1:22; Eph 1:14.+8:12Lit we are debtors not to the flesh, to live according to the flesh. ME (see BDAG, 742, sv ὀφειλέτης 2.b.; UBSHS [Rm], 152; translation and notes at 8:4-7 above; FBT Chart, P). Cf 1 Th 4:1-7; Ga 5:16; Tit 2:11-12.+8:13Here, Paul is referring to eternal punishment in the Second Death. Cf, eg, Mt 5:21-22, 7:21-23; 1 Co 6:9-11; Ga 5:21; Eph 5:5; Col 3:6; 1 Th 4:1-7; 2 Th 1:8-9; 2 Pt 2:17-22; Re 2:11, 20:6, 20:14, 21:8.+8:13Cf Mt 7:21-23, 10:39, 16:24-27; Mk 8:34-38; Lk 9:23-26; Jn 12:25; 1 Co 6:9-11; Ga 5:21; Eph 5:5; Re 2:11. See note at Rm 1:17.+8:15Lit a spirit of slavery again to fear. ME (see L-N, 37.26). Cf Ga 4:1-9; Eph 2:1-2; Heb 2:14-15.+8:15Cf Ex 2:23-24, 6:5; Rm 8:26-27.+8:17Lit suffer with him. ME. Cf ISV, NIV, TEV.+8:18Or to us, or for us, or in us. Cf 1 Co 2:9; 2 Co 4:16-18; Col 3:1-3.+8:19Lit the eager expectation of the creation is eagerly expecting the revelation of the sons of God. ME (see BDAG, 112, sv ἀποκάλυψις 1.c.; UBSHS [Rm], 157-8). Cf v 17, vv 23-25; 1 Th 4:13-14. This statement is clearly eschatological, referring to the glories of the resurrection and the age to come.+8:20Cf Gn 3:5.+8:20Lit because of the one who subjected it in hope, that/because. ME(OTB). Cf translation and notes at Rm 4:18, 5:2. Cf also the NLT; UBSHS (Rm), 157-9. The promise of restoration implied in the promise of Gn 3:15 is the reason for the hope.+8:23Lit but not only so. Cf ISV, NCV, TEV.+8:23Cf REB.+8:23Cf 1 Co 15:50-55; 1 Th 4:13-18.+8:24Or by hope, or with this hope, or with hope, or in hope, or in this hope, or in regard to this hope, or in association with this hope.+8:25Lit a hope that is being seen is not a hope. ME. Cf NCV, NLT. “Being seen” here means that something is being experienced as a realized fact, no longer in the future.+8:25Lit For what he sees who hopes? ME. Cf NCV, NLT.+8:25Lit what we do not see. ME. This is referring to events within history that have yet to be experienced or witnessed because they haven’t taken place yet (see v 23). Cf Heb 11.+8:26Cf Rm 5:1-11; 1 Co 10:13; 2 Co 12:9-10; Heb 4:16.+8:26Cf 2 Co 12:8.+8:27Cf 1 Ch 28:9; Ps 7:9, 26:2, 33:15, 139:28; Jr 11:20, 17:10, 20:12; Re 2:23.+8:27Or because.+8:27Lit the saints/holy ones. ME(OTB)/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+8:27Cf Eph 1:1-13.+8:28Or called, or invited.+8:28Cf Rm 1:16-17, 3:24, 4:16, 5:1-11, Rm 9:11, 11:5-6, 11:28-36; 1 Co 1:26-2:16; Eph 1:3-14, 3:7-12.+8:29Lit whom he foreknew. ME(OTB) (see notes at Ga 4:9; UBSHS [Rm], 167; cf HCSB, NCV, NIV, NLT, TEV at 1 Pt 1:20). Cf Ac 15:13. The prefix points back to the time when God made the plan (cf 1 Co 2:7). The aorist tense is used in vv 29-20 “because from God’s standpoint it is past in the sense that it has already been decreed that it should occur” ( ESS [Rm], 562). The point here isn’t that God randomly picked people for eternal life or punishment before creation, but that God’s plan has always been gracious in nature, centered on choosing things/people that the world sees as foolish (the grand expression of which was the cross), as a way of confronting pride (in us and the powers of the air) and exalting his mercy, grace, wisdom, and faithfulness. We must let the text say what it says (God’s sovereignty is clearly asserted), but refrain from unwarranted conclusions (eg, the text doesn’t say anything about the mechanics involved in the interaction between divine sovereignty and the human will). The focus of election in Scripture is primarily on the way God executes his plan for the purpose of precluding boasting. Cf, eg, Dt 7:7-9; 1 Sm 16:1-12; 2 Sm 7:8; Am 7:14; Ac 2:23, 4:13, 15:13; Rm 1:16-17, 3:24, 4:16, 5:1-11, 11:5-6, 9:11, 11:28-36; 1 Co 1:26-2:16; Eph 1:3-14, 3:7-12.+8:29Cf TEV; UBSHS (Rm), 168.+8:29Lit he. The antecedent has been restated in translation for clarity. Cf NET, NLT, TEV.+8:29Cf Ps 89:27; Col 1:15-18, Heb 1:6, 2:10-11, 12:23; Re 1:5.+8:30Lit he.+8:30Or to call, or to invite.+8:30Included within the purview of δοξάζω ( doxazō) here is both the giving of honor and the causing of someone to enter into a state of being “clothed” in resurrected glory (see BDAG, δοξάζω, 258, 1, 2). Cf Jn 17:6-26; 1 Co 1:18-2:16; Eph 1:1-14, 2:1-3:13; Heb 2.+8:32Cf Is 55; Jm 1:17.+8:33Cf Zc 3:1-8; 1 Th 5:23; 2 Th 2:16-17.+8:35Lit nakedness. ME (see BDAG, 208, sv γυμνότης 2; L-N, 49.23). Cf CJB, NLT, TEV.+8:36Lit because of you. ME (OTB) (see UBSHS [Ps], 417).+8:36Lit all the day. ME(I/F/OTB) (see UBSHS [Ps], 417). Cf NCV, TEV.+8:36Ps 44:22+8:37πᾶσιν ( pasin) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+8:37Cf NCV. Cf also Rm 5:8.+8:39Lit nor power nor height nor depth. ME (see BDAG, 1046, sv ὕψωμα 1; L-N, 12.47). Cf CJB, NLT. Here, ὕψωμα ( hupsōma) and βάθος ( bathos) are most likely being used metonymically for the powers that reside there. The latter is referring to the powers that have been imprisoned in Tartarus/the Abyss (cf, eg, Lk 8:31; 2 Pt 2:4; Jud 6; Re 9).+9:1Lit I am not lying, my conscience also bearing witness with me in the Holy Spirit. ME (see UBSHS [Rm], 176; translation and notes at 2 Co 1:12). Cf CJB, ISV, NCV, NEB, NIV, NLT, TEV.+9:4Cf, eg, Ex 16:7-10, 24:16-17; 1 Ki 8:11. Cf also CJB.+9:5Or the forefathers. Lit the fathers.+9:5Lit according to the flesh. ME (see BDAG, 513, sv κατα 6; Ibid, 915, sv σάρξ 4).+9:5Or the Messiah, who is over all creation, God blessed into the ages. Or the Messiah, who is over all creation. God be blessed into the ages. I agree with the NET Bible Notes here (see NET Bible Notes, Rm 9:5), namely, that a separate exclamation seems quite out of place here, since Paul is expressing a lament. It is quite appropriate as the crescendo of a lament—they have rejected God himself come in the flesh!+9:5Cf Re 22:16.+9:6Lit it is not such as that. “οἷος [hois] here is signaling “kind” or “sort” (see ANLEX, 279, sv; BDAG, 701, sv). The context (vv 4-5) indicates what the “kind” or “sort” is referring to. Cf CJB.+9:6Lit the word of God. ME(OTB)/IT (see translation and notes at Mk 1:15; v 9 below). Cf CJB, NCV, NLT, TEV.+9:6Lit not all who are out of Israel, these are Israel.+9:7Lit neither because they are seed of Abraham [are they] all children. ME. Cf Mt 3:9; Lk 3:8; Rm 2:25-29. Jews are still in view here.+9:7Gn 21:12+9:8Lit the children of the flesh. Translating according to “Flesh” G (see FBT Chart). See also BDAG, 193, sv γεννάω 1.a. Cf Gn 16:1-14; Jn 1:13; Ga 4:28-31.+9:8Cf Ga 4:28.+9:9Gn 18:10, 14+9:10Lit and not only so, but also Rebekah. Here there is “an ellipsis w. supplementation of what immediately precedes” ( BDAG, 659, sv μόνος 2.α.). Cf CJB.+9:10Rebekah was also barren. Cf Gn 25:21.+9:10Lit by one man having bed. ME(I/F)/IT (see L-N, 23.50). Cf NCV, NIV, TEV.+9:10Or forefather. Lit father.+9:12Or calls, or invites.+9:12Gn 25:23+9:13Lit Jacob I loved, but Esau I hated. ME(OTB) (see NET Bible Notes at Ml 1:2-3).+9:13Ml 1:2-3+9:15Ex 33:19+9:16Choosing a more literal rendering here so as not to lose any potential link with Rm 9:30.+9:17Cf NCV, NLT, TEV.+9:17Lit in you, or through you. ME. Cf NEB.+9:17Ex 9:16+9:18Lit he.+9:19Lit he.+9:20Is 29:16; 45:9+9:22For the exegesis behind this translation of Rom 9:22–23, see Jason Staples, Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites (Cambridge, UK: Cambridge University Press, 2024], 191–200). Cf Is 10:5-20; Jer 18; Dn 2, 7; Hab 2-3; Zc 1:7-20; Php 1:28; 2 Th 1:5-12, 2:1-11; Re 17:9-17.+9:23Cf Ac 9:15-16; Rm 2:4-10, 11:28-32; 2 Co 4:7-18, 2 Co 5:11-21; Eph 2:10; 1 Ti 1:12-17; 2 Ti 2:20-21; Re 2-3.+9:24Or called, or invited.+9:25Ho 2:23+9:26Ho 1:10+9:27Lit sons.+9:28Or on the earth.+9:28Is 10:22, 23+9:29Lit had not left to us seed. ME (see BDAG, 937, sv σπέρμα 2.b.; UBSHS [Rm], 193).+9:29Is 1:9+9:30Cf 1 Ti 6:12.+9:31Lit to law/the Law did not arrive. To “arrive” at something in context to a chase or pursuit means to catch up to it. οὐκ ἔφθασεν ( ouk ephthasen) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+9:32Cf NET.+9:32Is 8:14, 28:16. Cf 1 Pt 2:6-8.+9:33Is 8:14; 28:16+10:3Or disregarding.+10:4And/Or destination, conclusion, end, cessation, perfection, fulfillment, culmination, accomplishment, finish, purpose. Cf Mt 5:17-20; Lk 24:27; Jn 5:45-47; Rm 3:21, 3:31, 7:1-6; Ga 3:15-25.+10:5Lv 18:15.+10:6Dt 30:12+10:7Dt 30:13+10:8Dt 30:14+10:9Or delivered.+10:11Is 28:16+10:12Lit there is no difference. ME. Maintaining consistency in translation with Rm 3:22 (see translation and notes there). Cf also translation and notes at Ga 3:28-29; UBSHS (Rm), 202. This does not mean that a Jew is no longer a Jew, or that a Gentile is no longer a Gentile.+10:12Lit Jew and Greek.+10:12Cf Rm 3:21-30.+10:13Following the MT in translation here. Cf NLT.+10:13Or delivered.+10:13Jl 2:32+10:15Lit they. Cf TEV.+10:15Or beautiful, or welcome.+10:15Lit the feet. ME (see BDAG, 1103, sv ὡραῖος 1). Cf NET.+10:15Is 52:7+10:16Is 53:1+10:17Cf TEV.+10:18Lit they. This is an indefinite plural. As the immediate context and the original context of Ps 19 indicate, all the peoples of the world are meant here, not just Israel (contra NLT). Cf NCV.+10:18Cf Rm 1:18-20.+10:18Ps 19:4+10:19Dt 32:21+10:20Is 65:1+10:21Lit all the day. ME(OTB) (see UBSHS [Ps], 417).+10:21Is 65:2+11:1Lit from the seed.+11:2Lit whom he foreknew. ME(OTB) (see notes at Ga 4:9; UBSHS [Rm], 167). Cf ISV, NLT, TEV.+11:2Cf Ex 19:5-6; Dt 7:6, 10:15, 26:18, 32:9; Ps 147:19-20; Am 3:1-2.+11:31 Ki 19:10, 14+11:4Lit who have not bent the knee. ME(I/F) (see L-N, 53.61).+11:5Lit a remnant according to a choice/election of grace. ME (see BDAG, 306, sv ἐκλογή; see L-N, 57.103, 88.66; UBSHS [Rm], 210). Cf Dt 9:4-6.+11:6Lit Otherwise grace no more becomes grace. ME (see L-N, 57.103). Cf HCSB, NLT, NCV.+11:7Cf Mt 13:16.+11:7See notes at Mt 13:12-15; Mk 3:5.+11:8Lit gave them a spirit of deep sleep. ME (H/OTB) (see notes at Mt 13:12-15; Mk 3:5; ANLEX, 220, sv κατάνυξις; UBSHS [Rm], 212). Cf NCV, NLT, TEV.+11:8Dt 29:4; Is 29:10+11:9Lit their table. ME(OTB) (see UBSHS [Ps], 602; cf NCV, RSV, and TEV at Ps 69:22). Table is being used metonymically here for the feast placed on it (cf ANLEX, 383, sv τράπεζα 2). Cf NCV, TEV.+11:10Cf NEB.+11:10Lit bend their backs. ME(I/F) (see ANLEX, 359, sv συγκάμπτω; L-N, 24.94).+11:10Ps 69:22-23+11:11Lit Did they stumble so as to fall? ME(OTB) (see UBSHS [Rm], 214). Cf JB, NAB, NEB.+11:11Or their offense. Cf CJB, HCSB.+11:12Cf Dt 30:1-3; Ps 14:7, 53:6 (note the parallelism with “salvation”); Lk 2:25; Ac 1:6; Jr 30:3,18; Ezk 20:40, 39:25 (note the specific mention of the “whole house of Israel”). Cf also BDAG’s description of ἀποβολή ( apobolē) (used in v 15) and the citation from Josephus ( BDAG, 108, sv 1). Following the NET in translation here.+11:13Or I give honor to my ministry, or I take pride in my ministry. Lit I glorify my ministry. ME (see BDAG, 258, sv δοξάζω 1; UBSHS [Rm], 216).+11:14Lit my flesh. ME. Cf MEV.+11:15Cf, Dt 31:17, 32:20-30; Ps 43:2, 44:9, 44:23, 60:1, 60:10, 74:1, 78:59, 88:14-15, 89:38-45, 101:6, 102:12; Is 2:6, 27:11, 50:1, 54:7-8; Jr 3:8, 6:30, 12:7; Ezk 39:23-24. Note that in all of these examples, God’s “rejection” does not mean a permanent abandonment of the people, but refers to God temporarily sending his wrath by removing his favor and protection from Israel and her land and allowing her to be devastated by her enemies and by the other troubles spelled out in the covenant curses.+11:15Cf 2 Co 5:16-21.+11:15Cf Ps 94:14-15; 101:6; Is 54:7-8, 60:20; Jr 33:23-26; Ezk 20:4; Rm 12:30.+11:15Following Jason Staples in some of the more literal renderings here (see Staples, Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites [Cambridge, UK: Cambridge University Press, 2024], 275).+11:16Cf Nu 15:20-21; Ne 10:37; Ezk 44:30.+11:16Lit is holy. ME/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]). Cf 1 Th 4:7, 5:23; 2 Th 2:13.+11:17Lit the root of the fatness. ME. Cf ESV, NIV.+11:20Cf NLT.+11:20Cf Lk 18:9-14.+11:21Cf Pr 24:17-18.+11:22Cf Col 1:23.+11:23Lit and those ones. This is referring back to the cut-off branches.+11:24Lit If you were cut from the according to nature wild olive tree and grafted into a cultivated olive tree contrary to nature. ME (see UBSHS [Rm], 223-4). Cf ISV, NCV, NLT, TEV.+11:24Lit these according to nature. ME (see UBSHS [Rm], 224). Cf NLT.+11:25Lit lest you be wise in your own sight. ME (see BDAG, 1066, sv φρόνιμος; UBSHS [Ps], 74).+11:25Lit A hardness/callousing in part has happened/been done to Israel. See notes at Mt 13:12-15; Mk 3:5; BDAG, 900, sv πώρωσις; cf also Rm 9:18. Cf NAB, JB, NCV, RSV.+11:25Lit until the fullness of the Gentiles has come in/begins. Cf Lk 21:24; 1 Th 2:16; 2 Th 2:1-12; Re 11:2. While most commentators (see, eg, BDAG, 829, πλήρωμα 3.a.; HNTC, 344; NAC [Rm], 223) and English translations interpret πλήρωμα ( plērōma) here as referring to the “full number” of Gentile converts, there are reasons to question this interpretation. Cross-reference editions of the ESV, HCSB, ISV, NASB, NIV, NKJV (cf also NAC [Rm], 223), all include Lk 21:24 as a cross-reference here: “They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled” (NIV). The key question here is: Is Paul referring in this verse to the same thing that Luke, his traveling companion, is referring to at Lk 21:24? What does the phrase “the times of the Gentiles” mean? Although some commentators interpret the “times of the Gentiles” at Lk 21:24 as referring to the period of time when the Gentiles are offered salvation (see, eg, JFB, 2:122), other commentators point out that this is most likely referring to the time that God has appointed (καιροὶ [ karoi]—“appointed times”) for the Gentiles to continue trampling Jerusalem before her own appointed time of restoration (see, eg, Lange, Commentary [Lk], 321; UBSHS [Lk], 671; cf Ps 102:13). The number of Scriptures that relate to Israel’s eschatological deliverance in context to a climax of Gentile rage and the near destruction of the nation are many indeed (see, eg, Dt 32:30-43; Ps 79, 83; Is 9-14, 29-30, 40, 51, 63; Jr 30-31; Ezk 38-39; Dn 2, 7, 9, 12; Joel 2-3; Am 9; Zc 12-14; cf also 1 Th 2:16, Re 11:2). In Lk 21:24, a temporal word (καιρός [ kairos]—“time,” “appointed time,” “season”) is used with the verb πληρόω ( plēroō) (“to fulfill,” “complete,” “make full,” “fill up”). In Rm 11:25, πλήρωμα ( plērōma) (“fullness,” “fulfillment,” “what fills up,” “completion,” “act of carrying out/fulfilling,” “full measure”), a cognate of πληρόω ( plēroō) that is sometimes used with a temporal lexeme in the genitive (see, eg, Gal 4:4, Eph 1:10), is used with the verb εἰσέρχομαι ( eiserchomai). The basic meaning of εἰσέρχομαι ( eiserchomai) is “to enter” or “to come/go into,” and in some contexts it refers to the beginning of an event or experience (see L-N 68.7, 90.70). For a time or an event “to enter” means for it to begin or start happening. Though the temporal expression is more explicit in Lk 21:24, here in Rm 11:25 a temporal marker is also present (ἄχρι [ achri]—“until”). In v 26, Paul quotes from Is 59:20-21, which refers to the Messiah’s deliverance of Israel, which happens, again, in context to a climax of judgment through the Gentiles (cf, esp, Zc 14:1-5). If Luke and Paul do in fact have the same thing in mind, and if “the times of the Gentiles” is referring to the time when God uses the Gentile nations to discipline Israel and trample Jerusalem, then here Paul is saying: Israel has been made stubborn in part until the full/final time of Gentile oppression and trampling begins. In context to that final time of judgment, God will discipline and humble her so severely that her stubbornness will be broken once and for all (cf Dt 32:36; Is 29:4; Dn 12:7; Zc 13:12-13). The surviving remnant of the nation will be saved freely, by grace. Cf this line of interpretation with these comments of Gordon Wenham in his Leviticus commentary: “Paul categorically asserts that the covenant with the Israelites has not been invalidated by their unbelief. ‘The gifts and call of God are irrevocable’ (Rom. 11:29) simply means that they must suffer the covenant curses rather than enjoy its blessings. But one day he expects them to be saved (Rom. 11:26), just as Lev. 26 and Deut. 30 do. There seems to be a hint of this in Jesus’ own teaching as well, when he speaks of Jerusalem being ‘trodden down by the Gentiles until the times of the Gentiles are fulfilled’ (Luke 21:24; cf. Rom. 11:25).” (Wenham, The Book of Leviticus, The New International Commentary on the Old Testament [Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1979], 333.) The preceding context (Rm 11:11-24), which focuses on the issue of the Gentiles being grafted into the olive tree, forms the primary support for the “full number” interpretation. This interpretation is reflected in the translation.+11:26Or and so. Cf, eg, Is 4:2-6, 60:21; Ezk 20:40, 39:25-29; Zc 12-14.+11:26“All Israel” here means “Israel as whole,” in contrast to “Israel in part” (see v 25).+11:26Cf, eg, Is 4:2-6, 60:21, 62:1-5; Ezk 20:40, 39:25-29; Zc 12-14.+11:27Is 59:20-21+11:27Is 27:9; Jr 31:33-34+11:29Lit calling. In this context, κλῆσις ( klēsis) means choice (see UBSHS [Rm], 228). Cf TEV.+11:31Cf Ac 22:21-22; 1 Th 2:15-16; Re 3:9.+11:32Cf Ga 3:22.+11:33Cf Jb 5:9, 11:7, 15:8; Ps 36:6, 92:5.+11:34Is 40:13+11:35Lit to him.+11:35Lit he.+11:35Jb 41:11+11:36Lit For from him and through him and for him are all things. ME (see translation and notes at 1 Co 8:6). Cf NLT.+12:1Cf Rm 6:1-14; Heb 10:5-20, 13:15.+12:1Lit your true/reasonable priestly service. ME (see L-N, 73.5; UBSHS [Rm], 234). “The way in which this word is used elsewhere outside the New Testament suggests that the basic meaning is ‘that which is in keeping with one’s true nature as a person’” ( UBSHS [Rm], 234). Rm 6:1-14, 2 Co 5:17, Eph 4:20-23 and 5:1-3, and Col 3:7-11 make it clear what Paul means here.+12:2Cf Rm 8:12-13.+12:2Cf Rm 1:21, 1:28, 8:5-6.+12:3Lit don’t think more highly beyond what is necessary to think. ME (see UBSHS [Rm], 236). Cf Rm 11:20.+12:3Lit but think so as to think soberly. ME. The opposite of the preceding clause is meant (see note there).+12:4Following the lead of the NCV and TEV in translation here.+12:6Lit according to the grace given to us. ME (see translation and notes at Rm 1:5; 1 Co 3:10).+12:6Or in agreement with the faith. Cf NCV.+12:8Or sincerely.+12:9Lit Love must be sincere. ME. Cf NLT. Since the participle that follows switches back to the plural nominative (ie, “[you] loathing what is evil...”), the second person has been used in translation here as well.+12:11Or in diligence, not lacking; or in zeal, not lagging. Cf translation and notes at 2 Co 7:11-12, 8:7-16.+12:11Or in the Spirit.+12:11Lit in spirit boiling. ME(I/F) (see L-N, 25.73; UBSHS [Rm], 239). ζέοντες ( zeontes) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+12:13Lit the holy ones.+12:13Lit welcoming strangers pursuing. ME(H) (see UBSHS [Rm], 240). Cf TEV.+12:16Or but being willing to do humble tasks. Cf 1 Co 11:17-22.+12:16Lit Don’t be wise in your own sight. ME (see translation and notes at Rm 11:25).+12:17Maintaining consistency in translation with 2 Co 8:21 (cf CJB and NIV there).+12:19Lit give place to the wrath. ME (see UBSHS [Rm], 242). Cf NLT, TEV.+12:19Dt 32:35+12:20Lit for doing this thing (ie, the kind acts just mentioned). ME.+12:20Lit you will heap fiery coals upon his head. ME(I/F) (see NET Bible Notes, Pr 25:22). Cf, eg, 1 Sm 24; Rm 2:4.+12:20Pr 25:21-22+13:1Lit There is not authority except by God. ME (see UBSHS [Rm], 244). Cf Ps 75:7; Jb 12:18; Dn 2:21.+13:3Lit from it.+13:4Cf Is 44:28, 45:1-4.+13:5Lit not only because of wrath. ME. Cf NCV, NLT, NIV, TEV.+13:5Lit for the sake of conscience. ME (see UBSHS [Rm], 247). Cf NCV, NLT. Cf also Ac 24:16.+13:6Lit they. Cf CJB, HCSB.+13:6Lit For they are public servants/ministers of God, attending continually to this very thing. ME (see BSL, Rm 13:6, sv λειτουργός; UBSHS [Rm], 247). Cf NLT, TEV.+13:8Lit Owe no one nothing except to love one another. ME. Cf NCV, NLT, TEV. For a discussion of the translational challenges presented by this passage (maintaining the concept of financial obligation and preserving the link with the preceding verse, while moving to the more general obligation to love), see UBSHS (Rm), 249.+13:8Lit he has obeyed/fulfilled/performed/carried out the Law. V 9 (note the presence of γὰρ [ gar] there, indicating that v 9 is offering strength and support for this verse), indicates that νόμον πεπλήρωκεν ( nomon peplērōken—“has fulfilled/carried out/filled up/completed/lived out/obeyed law/the Law”) here means to be in compliance with the standard expressed in the whole law (cf JB, NCV, NEB, NLT, Phps, here; TEV at v 10; cf also Ga 5:14), by doing something that accords with its underlying essence more generally conceived, of which the particular commands of the Law are an expression (cf CJB, NCV, NET, NIV, NLT, TEV at Mt 7:12; cf also Rm 2:20, 2:26, 8:4). Note also the lack of the article with νόμος ( nomos—“law”), which is also pre-posed. Though the context indicates that the Mosaic Law is what Paul has in mind here (see UBSHS [Rm], 249), the fact that “law” is anarthrous and pre-posed indicates that the Law’s quality, nature, and essence are most likely being stressed (for discussion, see Wallace, Grammar, 244; this is in addition to the fact that the absence of the article is common with focal elements, which “law” is in this case [see LDGNT and BART Display]). Cf Mt 5:17, 7:12, 22:40; Jn 14:15-21, 15:10-17; Rm 2:20, 2:26; Ga 5:14; 1 Jn 3:23, 4:21, 5:2-3; 2 Jn 6.+13:9Ex 20:14; Dt 5:18+13:9Ex 20:13; Dt 5:17+13:9Ex 20:15; Dt 5:19+13:9Ex 20:17; Dt 5:21+13:9Lv 19:18+13:10Cf Mt 5:17, 7:12, 22:40; Jn 14:15-21, 15:10-17; Rm 2:20, 2:26; Ga 5:14; 1 Jn 3:23, 4:21, 5:2-3; 2 Jn 6.+13:11Cf 1 Co 7:29-31.+13:11Lit the hour. ME (see UBSHS [Rm], 251).+13:12Lit the works of darkness. ME/IT (see ANLEX, 351, sv σκότος 2; BSL, sv σκότος, 1 Th 5:4; ESS [1 Th], 143; L-N, 88.125; UBSHS [1 Th], 108; UBSHS [Rm], 252). Cf Jb 24:13-17.+13:12Cf 1 Th 5:1-11; 2 Co 6:7, 2 Co 10:4.+13:13Lit not in beds. ME (I/F) (see BDAG, 554, sv κοίτη 2.a.; L-N, 88.273).+13:14Lit But put on the Lord Jesus the Messiah. ME (see UBSHS [Rm], 254). The same verb is used here as in v 12. Cf JB, NEB.+13:14Lit and of the flesh don’t give forethought for lusts. ME (see L-N, 30.47; FBT Chart, P). Cf NIV, NLT.+14:3Lit him.+14:4Lit belonging to another.+14:4Lit To his own master he stands or falls. ME (see translation and notes at 1 Co 10:12; BDAG, 944, sv στήκω 2).+14:4Lit And he will be made to stand, because the Lord is able to make him stand. ME (see previous note).+14:6The dative here is interpreted as a dative of advantage. This is reflected in the translation. Cf CJB, ESV, HCSB, ISV, NLT, NRSV, RSV, TEV. “It is best understood as a dative of advantage, e.g., the one who ‘eats to the Lord’ eats with the desire to serve the Lord by so doing” (note 100 in NAC [Rm], 252). Cf also translation and notes at 2 Co 5:13.+14:9Or to be Lord, or to exercise authority.+14:11ME(OTB)/IT. “As surely as a I live” is a divine oath formula (see BDAG, 425, sv ζάω 1.a.ε.).+14:11Or will give praise to God. Lit to confess to God. ME(OTB) (see UBSHS [Rm], 261). Cf NEB, TEV. Cf also the context of the original passage: “For I am God, and there is no other.”+14:11Is 45:23+14:14Lit for that person it is unclean. ME (see UBSHS [Rm], 263). Cf 1 Co 8:10.+14:15Lit because of food. ME (see UBSHS [Rm], 264).+14:15Or is thrown into distress.+14:15Lit By your food don’t that man destroy. ME. Cf NIV, TEV. The context makes the meaning clear.+14:16Or Don’t let the good freedom you enjoy be spoken of as evil. Lit Let not your good be reviled. ME (see footnote 118 in NAC [Rm], 256; Vincent, Word Studies, 3:170; UBSHS [Rm], 264). Cf 1 Ti 6:1; Tit 2:5. In Rm 10:15, ἀγαθά ( agatha—“good things”), the plural form of the word used here (ἀγαθόν [ agathon]—“good,” or “good thing”), is used in reference to the gospel. Cf also Mt 4:23.+14:17Or by, or in.+14:18Cf Rm12:17; 2 Co 8:21.+14:19Lit Let us pursue the things of peace and the things of the building up which is for one another. ME (see UBSHS [Rm], 266). Cf CSB.+14:20Lit because of food. ME. The intended meaning is clear from the context. Cf translation and notes at 1 Co 8:6.+14:20Or it is wrong for the person who eats in violation of his conscience. Lit it is wrong for the man who is eating through stumbling. ME (see UBSHS [Rm], 267). Because the language here is highly compressed, it is difficult to know for certain whether the strong or the weak brother is in view here. Most English translations reflect the stronger brother interpretation, but cf LEB and NAB.+14:22Lit you, the faith you have. ME (see UBSHS [Rm], 267). Cf HCSB, JB, Mfft, NEB.+14:22Lit before God. ME (see translation and notes at 2 Co 2:17). Cf also vv 4 and 12 above.+14:22Lit Blessed is the man who does not condemn himself in what he examines and approves. ME (see BDAG, κρίνω 2.b.; UBSHS [Rm], 268).+14:23Lit is condemned (by God). ME (see UBSHS [Rm], 268). Cf Rm 2:14-15, 14;4; 1 Co 11:29-31.+14:23Lit because it does not come from faith/conviction. ME (see translation and notes at 1 Co 8:10; UBSHS [Rm], 268). Here, “faith” means the same thing as it does in v 22 (cf translation and notes there).+14:23Cf 1 Ti 1:5.