BHT with Abridged Translator’s NotesRomans 5 =
5
“We Have Peace with God through Our Lord Jesus the Messiah”
1 Therefore, since we have mercifully+ been held to be righteous by faith, we have peace with God through our Lord Jesus the Messiah,+ 2 through whom we have received, too, the right to approach God, access into this gift by which we stand firm+ and the greatness of which we continually exalt and speak highly,+ on the basis of the hope of the glory of God.+ 3 But that’s not all.+ We also speak in high and exalted terms+ of our trials and sufferings,+ knowing that suffering results in endurance, 4 and that endurance results in greater proven character and genuineness,+ and that greater character and genuineness results in even greater confidence+ and hope.+ 5 Hope, moreover, isn’t going to disappoint us, because the love of God has been poured out into our hearts through the Holy Spirit who was given to us. 6 The Messiah, you see, while we were still helpless, at the appointed time died for the sake+ of the ungodly. 7 It is hard enough to imagine someone dying+ for an upright person; for a good a person, maybe, someone might just stir up enough courage to die. 8 God, however, shows the depth of his love for us in the fact that the Messiah himself died for us when? While we were still sinners! 9 How much more surely, therefore, since we have now mercifully+ been held to be righteous on account of his blood,+ will we be saved+ through him from the earlier mentioned wrath?+ 10 For if, while we were his enemies, we were reconciled to God through the death of his Son, how much more surely, having been reconciled, will we experience further salvation+ through his life?+ 11 But that’s not all. We also exalt and speak highly of the acts of God+ through our Lord Jesus the Messiah, through whom, now, we have this gift of reconciliation received.+
“The Result of God’s Gift Is Very Different from the Result of That One Man’s Sin”
12 That is the reason why, just as it was through one man that sin came into the world, and through sin, death, in this way, too, death spread to all mankind, because all mankind sinned. 13 Indeed, it was before Torah was ever given+ that sin was in the world. Sin, however, is not itemized in terms of specific debts+ when there is no Torah. 14 Still, death held sway+ from the time of Adam to the time of Moses, even over those whose sins weren’t an exact replica of the violation of specific command that resulted in death for Adam, who is a prototype of the one who was to come. 15 Just the opposite of Adam’s offense, however, is God’s gracious gift.+ If as a result of the one man’s offense, you see, the many+ have experienced death, how much more powerfully has the grace of God and his free gift, through the grace of the one man Jesus the Messiah, resulted for the many in a rich abundance of life?+ 16 Again, the result of God’s gift is very different from the result of that one man’s sin.+ Whereas judgment, you see, followed a single offense and resulted in condemnation, the gift followed many offenses and resulted in being regarded as righteous. 17 If, as a result of the one man’s offense, death began to hold sway+ because of that one man, how much more surely will those who now experience God’s abundant provision of grace+ and of the gift of righteousness, come to hold authority+ in life because of the one man, Jesus the Messiah?+
18 So then, just as one offense+ resulted for all mankind in condemnation, so also one act of righteousness results for all mankind in a merciful+ and life-giving+ bestowal of righteous standing.+ 19 Indeed, just as through that one man’s disobedience the many were made sinners, so also through the one man’s obedience the many will be made righteous. 20 Torah, moreover, for its part, came in alongside, in order to make the offense even more severe and intense by giving it specific definition.+ Where sin became more severe and intense, however, the gift was lavished all the more, 21 so that, just as sin held sway+ in death, so also the gift would hold sway through righteousness unto life in the coming age+ through Jesus the Messiah our Lord.
+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.
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