Romans 1 (BHT-FTN)

“To: All You Believers in Rome”

1 From: Paul, a slave of Messiah Jesus, summoned and commissioned+ as an apostle, set apart for the gospel of God— 2 the gospel+ he promised ahead of time through his prophets in the Holy Scriptures 3 concerning his Son, who sprang from the seed of David according to his human descent,+ 4 who was appointed “Son of God”+ in power,+ according to the Spirit of holiness,+ at his resurrection from the dead+—Jesus the Messiah, our Lord, 5 through whom we have received the gift of apostleship+ to bring about the obedience of faith for the honor of+ his name, 6 among whom ᵖyou,+ too, have been summoned+ by+ Jesus the Messiah.

7 To: All you believers+ in Rome, loved by God, summoned to belong specially and exclusively to him as holy.+

To all of+ ᵖyou grace,+ and peace, from God our Father and the Lord Jesus the Messiah.

“I’m Not Ashamed of the Gospel”

8 Let me begin+ by giving thanks to my God through Jesus the Messiah for all of you, because your faith is being talked about all over the world. 9 Indeed, God is my witness+—the God to whom I render priestly service+ in my spirit with regard to the gospel about his Son—that I bring you before him+ continually,+ 10 on every occasion in my prayers asking him to please make a way, if it is his will, for me to finally come and visit you.+ 11 Yes, I’m very eager to meet you in person,+ so that I may impart to you, for your strengthening,+ some gift of the Spirit;+ 12 or, to put it more accurately, so that we may be mutually strengthened and encouraged+ by one another’s+ faith, both yours and mine.+

13 Now I want to make sure you know,+ brothers and sisters, that I’ve had it in my mind many times to visit you (but have been prevented from doing so up to the present time), in the hope that+ I will see among you, too, just as I have seen among Gentiles in other parts of the world,+ fruitful results.+ 14 It is+ to both the cultured and the unrefined, to both the wise and the unsophisticated alike,+ that I am bound by duty.+ 15 That is why I am so eager to proclaim the gospel, too,+ to you who live in Rome. 16 I’m not ashamed of the gospel, you see, because it is the very+ power of God, saving+ all who place their faith in him+—Jews+ first, and also Gentiles.+ 17 Indeed, revealed in the gospel+ is the very+ righteousness of God,+ by faith for faith. Just as it is written: “As for the righteous one, it is+ by faith that he will have life.”+

“The Wrath of God Is Revealed”

18 The wrath of God is revealed from heaven, you see, against every kind of godlessness and wickedness perpetrated by the human race,+ which takes the truth and, in its wickedness, suppresses it.+ 19 What else are we to conclude, given that+ knowledge about God is displayed before people’s eyes+ so very+ clearly and openly? Given the fact that it was+ God himself who put this knowledge+ on open display for them?+ 20 God’s+ invisible attributes, you see, being pondered through his works+ since the very+ creation of the world,+ are readily+ perceived—both his eternal+ power and his divine nature—so that people+ are without excuse. 21 What else are we to conclude, given how,+ despite+ people’s+ knowledge about God, they refused to give him the honor and thanks due+ him as God+?+ Instead, they were yielded over+ to the enslaving and tyrannical+ power+ of worthless and deluded thoughts,++ and their hearts and minds,+ so+ stubborn and unable to discern right from wrong,+ were plunged into darkness.++ 22 Making themselves out to be “wise,” they became fools 23 and exchanged the glory of God immortal+ for idols made to look like mortal man and birds and four-footed animals and crawling creatures.+ 24 That is why God chose to surrender them over to the enslaving and tyrannical power+ of the filthy and immoral things their hearts yearned to do,+ shameful things+ with each other’s bodies.+ 25 They+ exchanged the truth about God for a lie and worshiped and served created things rather than the Creator, who is blessed forever into the ages. Amen.

26 That is the reason why God chose to surrender them over to the enslaving and tyrannical+ power+ of shameful passions. Indeed, the women+ exchanged normal sexual relations for those contrary to the created order,+ 27 and the men, likewise, having forsaken sexual relations with women,+ burned with lust+ for one another, men doing disgraceful things with other men and as a result receiving in their own persons+ the punishment they deserved for their perversion.+ 28 And since they deemed it worthless to recognize God+ as what he truly is,+ God chose to surrender them over to the enslaving and tyrannical power+ of a mind deemed by him as worthless and corrupt, to do things that should never be done. 29 To this day+ they are filled with every kind of wickedness, evil, greed, and depravity. They are full of envy, murder, strife, deceit, and malice. They are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, always coming up with new ways to do what is evil, disobedient to parents.+ 31 They can’t discern right from wrong,+ they don’t keep their promises, they have no regard for others, they are devoid of mercy. 32 Although+ they have accurate knowledge of God’s righteous decree,+ namely, that those who live their lives in this way deserve death,+ they not only continue to do+ such things, but also applaud others who do the same.

+1:1Drawing from L-N in translation here (see L-N, 33.314).+1:2The antecedent has been restated in translation for clarity. Cf NIV.+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.+1:7“All of” is drawn from the plural “you” here.+1:7χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display and LDGNT), and thus commas and inversion have been used to give extra focus to this constituent.+1:8Lit first. Cf REB.+1:9μάρτυς μού ( martus mou) is in P2 (see BART Display and LDGNT), and thus italics have been used to give extra focus and emphasis to this element.+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.+1:9Lit make mention of you [in prayer]. ME (see BDAG, 654, sv μνεία 2).+1:9ἀδιαλείπτως ( adialeiptōs) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured so as to allow for this element to be placed in clause-final for extra focus and stress.+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).+1:11τι χάρισμα πνευματικὸν ( ti charisma pneumatikon) is in a split focal position (see BART Display and LDGNT), and therefore εἰς τὸ στηριχθῆναι ὑμᾶς ( eis to stērichthēnai) has been used as a spacer to give extra focus to this constituent.+1:11Cf Rm 15:29.+1:12For the range of meaning possible with παρακαλέω ( parakaleō) (here a cognate, signaling the same idea but with mutual association, is used), see translation and notes at 2 Co 1:3-7.+1:12ἐν ἀλλήλοις ( en allēlois) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:12Cf, eg, 2 Co 1:3-11; 1 Th 3:1-10.+1:13Lit I don’t want you to fail to understand. ME (see translation and notes at 1 Th 4:13).+1:13See translation and notes at Ac 5:15. Cf NEB in UBSHS (Rm), 17.+1:13Lit among the remaining/other Gentiles. ME (see UBSHS [Rm], 17). Cf NEB. τινὰ καρπὸν ( tina karpon) is in P2 (see BART Display and LDGNT), and therefore καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν ( kathōs kai en tois loipois ethnesin) has been used as a spacer to give extra focus to this constituent.+1:13Lit have some fruit among you. ME (see UBSHS [Rm], 17). Cf NLT.+1:14Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης ( ophieletēs) is in P2 (see BART Display and LDGNT), with Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις in an embedded focal position (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element.+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.+1:15καὶ ὑμῖν τοῖς ἐν Ῥώμῃ ( kai humin tois en Rōmē) is in P2 (see BART Display and LDGNT), and therefore καὶ ( kai) has been used as a spacer to give extra focus to this constituent.+1:16δύναμις θεοῦ ( dunamis theou) is in P2 (see BART Display and LDGNT), and therefore an emphatic adjective has been used to give extra focus to this constituent.+1:16Or delivering. Purpose and/or result is signaled by εἰς ( eis) here (see L-N 89.48, 89.57). This has been signaled in translation here with a participle. Cf NLT.+1:16IT. The object of faith is implied here from the context.+1:16“Jew” and “Greek,” when referring to a class, transfer more naturally into English in the plural. Cf NCV, 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.+1:17δικαιοσύνη θεοῦ ( dikaiosunē theou) is in P2 (see BART Display and LDGNT), and therefore inversion and an emphatic adjective have been used to give extra focus to this constituent.+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).+1:17ἐκ πίστεως ( ek pisteōs) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+1:17Hab 2:4. Cf NLT, REB.+1:18Lit men. ME (see L-N, 9.1). Cf 2 Pt 3; Jud 14-15.+1:18κατεχόντων ( katechontōn) is in a DFE position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore the clause has been structured to give extra focus to this element.+1:19EFE. According to BDAG, here διότι ( dioti) is functioning as a “marker used to indicate why something just stated can reasonably be considered valid” (see BDAG, 251, sv 3).+1:19Lit among them. ME (see translation and notes at Jn 12:37, 15:24). Cf REB in ESS (Rm), 71.+1:19φανερόν ( phaneron) is in P2 (see BART Display and LDGNT), and therefore part of this element (cf the translation at 2 Co 4:11) has been placed in clause-final for primary focus, with adverbs used to give extra focus to this constituent.+1:19ὁ θεὸς ( ho theos) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and intensive pronoun have been used to give extra focus to this constituent.+1:19The direct object is implied from the context here. Greek often leaves out direct objects when clear from the context.+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.+1:20ἀπὸ κτίσεως κόσμου ( apo ktiseōs kosmou) is in an embedded focal position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and thus an emphatic adjective has been used to give extra focus to this constituent, which has also been placed in clause-final for primary focus and stress.+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.+1:20My translation of the prefix here is influenced by BDAG’s definition of φανερός [ phaneros], which Paul uses in v 19 (see BDAG, 1047, sv φανερός 1).+1:20ἀΐδιος ( aidios) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:20Lit they. This is an indefinite plural. Cf HCSB, ISV, NIV.+1:21EFE. See note at v 19 above.+1:21The participle has been interpreted as an adverbial participle of concession. This is reflected in the translation. Cf CJB, ESV, HCSB, ISV, LEB, NASB, NET, NIV, NKJV. NRSV.+1:21Lit their.+1:21IT (see UBSHS [Rm], 24). Cf TEV.+1:21ὡς θεὸν ( hō s theon) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:21Cf Ge 11.+1:21V 28 indicates that the verb here is functioning as a true passive. Cf BDAG, 621, sv ματαιόω.+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).+1:21IT. See note at v 26.+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) is in an embedded focal position (see BART Display), and therefore an adverb and commas have been used to give extra focus to this constituent.+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.+1:23ἀφθάρτου ( aphthartou) is in an embedded focal position (see BART Display), and therefore inversion has been used to give extra focus to this constituent.+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. The articular infinitive here has been interpreted as functioning epexegetically (cf LSGNT Notes, Rm 1:24). This is reflected in the translation.+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. τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶ ( tēn antimisthian hēn edei tēs planēs autō) is in an embedded focal position (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus.+1:28τὸν θεὸν ( ton theon) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+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.+1:29“To this day” is drawn from the perfect tense of the participle here, which signals ongoing relevance at the time of the speaker. In this case, God’s previous decision to “surrender” the human race are portrayed as relevant at the time Paul is writing (obviously!).+1:30γονεῦσιν ( goneusin) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+1:31See note at 1:21 above. The same adjective is used here. Cf TEV.+1:32The participle is interpreted as an adverbial participle of concession. This is reflected in the translation. Cf ESV, HCSB, ISV, LEB, NASB, NET, NIV, RSV.+1:32τὸ δικαίωμα τοῦ θεοῦ ( to dikaiōma tou theou) is in an embedded P2 position (see BART Display and LDGNT), and therefore a comma has been used to give extra focus to this constituent.+1:32ἄξιοι θανάτου ( axioi thanatou) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:32ποιοῦσιν ( poiousin) is in a DFE position (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this element.