Romans 3 (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.