Romans 12 (BHT-FTN)

+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.+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).+2:1ἀναπολόγητος ( anapologētos) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+2:1IT. Cf NCV, NET, NIV, NLT, TEV.+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.+2:1σεαυτὸν ( seauton) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and has been used to give extra focus to this constituent.+2:1An actual versus an unperceived situation is implied here.+2:1IT.+2:1τὰ αὐτὰ ( ta auta) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent. Cf ISV, NLT.+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; see note at v 1 above).+2:3σὺ ( su) is receiving thematic prominence (based on personal correspondence with Dr. Stephen Levinsohn), and therefore an intensive pronoun has been used to give extra attention to this element.+2:4τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας ( tou ploutou tēs chrēstotētos autou kai tēs anochēs kai tēs makrothumias) is in P2 (see BART Display and LDGNT), and therefore an adverb and adjectives (based on L-N, 78.15) have been used to give extra focus and emphasis to this constituent.+2:4εἰς μετάνοιάν ( eis metanoian) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+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. Translating the genitive as a subjective genitive. The meaning is clear either way.+2:6EFE. A continuative relative clause is used here. Using a coordinator here to convey the close bond with what precedes (for discussion, see LDGNT), since the genitive was rendered as a subject and the future tense used in the preceding clause (see previous note).+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.+2:7Translating ζητέω ( zēteō) here in the same way as it is translated at Mt 6:33 (see translation and notes there).+2:7δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ( doxan kai timēn kai aphtharsian) is in an embedded focal position (see BART Display and LDGNT), and therefore a demonstrative pronoun and dashes have been used to give extra focus to this constituent.+2:7IT. Cf CJB, NCV, NIV, NLT, TEV.+2:7This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+2:8IT. Cf CJB, NCV, NLT, TEV.+2:9Lit upon every soul of man who is working evil. ME(I/F) (see UBSHS [Rm], 37).+2:9θλῖψις καὶ στενοχωρία ( thlipsis kai stenochōria) is in P2 (see BART Display and LDGNT), and therefore the element has been placed in clause-final for extra focus and stress (with the help of a dummy subject). An adjective has also been used to the same end.+2:9Or and then.+2:10δόξα καὶ τιμὴ καὶ εἰρήνη ( doxa kai timē kai eirēnē) is in P2 (see BART Display and LDGNT), and therefore the element has been placed in clause-final for extra focus and stress (with the help of a dummy subject). δὲ ( de) has also been used as a spacer to the same end.+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.+2:12ἀνόμως ( anomōs) is in an embedded focal position (see BART Display and LDGNT), and therefore γὰρ has been used as a spacer to give extra focus to this constituent within the ME (see following note).+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.+2:12Drawing from BDAG in translation here (see BDAG, 86, sv ἄνομος).+2:12ἀπολοῦνται ( apolountai) is in a DFE position (see BART Display and LDGNT), and has therefore been left in clause-final for extra focus. Translating ἀπόλλυμι ( appolumi) here in the same was as it is translated at Mt 10:20 and 2 Th 2:10 (see translation and notes there).+2:12ἐν νόμῳ ( en nomō) is in an embedded focal position (see BART Display and LDGNT), and therefore a spacer has been used to give extra focus to this constituent within the ME (see following note).+2:12Lit all who sinned in the Law. ME (see note earlier in this verse). The opposite is meant here.+2:12Cf, eg, Ex 12:15-19, 22:20, 31:14; Le 7:21-27, 17:4-14, 18:29, 19:8, 20:2, 20:27, 24:14-16, 24:23, 27:27; Nu 15:35-36; Dt 7:26, 13:9-10, 17:7, 20:2, 20:27, 21:21, 22:2, 27:9-28:68; Jsh 7:15, 25. κριθήσονται ( krithēsontai) is in a DFE position (see BART Display and LDGNT), and has therefore been left in clause-final for extra focus.+2:13οἱ ἀκροαταὶ ( hoi akroatai) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element. A downtoner (based on the context; cf CJB, ISV) has also been used to the same end.+2:13οἱ ποιηταὶ ( hoi poiētai) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+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).+2:14φύσει ( phusei) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this element. There 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.+2:14The participle here is interpreted as an adverbial participle of concession. This is reflected in the translation. Cf CJB, ESV, LEB, HCSB, ISV, NIV, NKJV, NRSV, RSV.+2:14μὴ ἔχοντες ( mē echontes) is in a DFE position (see BART Display), and has thus been italicized for extra focus and emphasis.+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.+2:14ἑαυτοῖς ( hautois) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:15Lit who.+2:15Rendering ἔργον ( ergon) in the singular here in the same way that it is rendered by the CJB, HCSB, ESV, ISV, NASB, NET, NRSV, and RSV at Rm 13:3. Cf also CJB, TEV in this verse.+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.+2:17Ἰουδαῖος ( youdaios) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+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).+2:18The participle here is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf CJB, ESV, ISV, LEB, NCV, NET, NIV, NLT, NRV, RSV.+2:19ὁδηγὸν τυφλῶν ( hodēgon tuphlōn) is in a split focal position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+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.+2:20The participle here is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf CJB, ISV, NET, NIV.+2:21σεαυτὸν ( seauton) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:21The verb here is interpreted as customary action. This is reflected in the translation.+2:22The verb here is interpreted as customary action. This is reflected in the translation.+2:22Cf Mt 5:27-30.+2:22Or are you guilty of committing sacrilege? Cf Dt 7:25-26; Ac 19:37.+2:23ἐν νόμῳ ( en nomō) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:23For the meaning of παράβασις ( parabasis) here, see note at 2:26 below.+2:23ἀτιμάζεις ( antimazeis) is in a DFE position (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and therefore the clause has been structured to allow for this element to land in clause-final for primary focus and stress.+2:24δι’ ὑμᾶς ( di humas) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent. Cf CJB.+2:24Cf REB.+2:24Is 52:5. Cf Mt 6:9.+2:25Περιτομὴ ( peritomē) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this constituent.+2:25Plural benefits are the intended meaning here (see Rm 3:2).+2:25Cf NLT. In most languages, conditional dependent clauses that follow the main clause are usually marked in some way (see Runge, Disc Grammar, 208-9) and can achieve different pragmatic effects based on context. Among other possible functions, they may function as a warning ( Ibid, 200), as an afterthought (Ibid, 209 [footnote 6]), as a softened command or suggestion ( LGSWE, 375), to provide new circumstantial information ( Ibid, 379), or to convey some sort of emphasis (see Black, Grammar, 202). Following the NLT, adverbs have been used to give extra emphasis here.+2:25πράσσῃς ( prassēs) is in a DFE position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+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).+2:25παραβάτης νόμου ( parabatēs nomou) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this constituent.+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.+2:25ἀκροβυστία ( akrobustia) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent within the ME (see following note).+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.+2:26φυλάσσῃ ( phulassē) is in an embedded DFE position (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and thus a comma has been used to give extra focus to this element. οὖν ( oun) has also been used as a spacer to the same end. BSL defines φυλάσσω [ phulassō] here as “to conform one’s action or practice to” (Rm 2:26, sv).+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.+2:26εἰς περιτομὴν ( eis peritomēn) is in P2 (see BART Display and LDGNT), and therefore a spacer (drawn from the affirmative answer expected by οὐ ( ou) here [see Black, Grammar, 170; Mounce, Grammar, 296]), has been used to give extra focus to this constituent within the ME (see following note).+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 uncircumcision by nature. ME (see UBSHS [Rm], 48). ἐκ φύσεως ( ek phuseōs) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this element within the ME.+2:27IT. The context makes it clear that inward circumcision is in view here.+2:27Lit the law. Here, God’s instruction written on the heart is meant (see Rm 2:14-15).+2:27τελοῦσα ( telousa) is in an embedded DFE position (see BART Display), and therefore the clause has been structured so as to keep this information in clause-final for primary focus and stress.+2:27διὰ γράμματος καὶ περιτομῆς ( dia grammatos kai peritomēs) is in an embedded focal position (see BART Display and LDGNT), and therefore a demonstrative pronoun and dashes have been used to give extra focus to this constituent.+2:27IT.+2:27Cf Dt 10:16, 30:6; Je 4:4, 9:25; Rm 4:12.+2:28ὁ ἐν τῷ φανερῷ ( ho en tō phanerō) is in an embedded focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see following note). γὰρ ( gar) has also been used as a spacer to the same end.+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.+2:28ἐν τῷ φανερῷ ἐν σαρκὶ ( en tō phanerō en sarki) is in an embedded focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent within the ME (see note at “God” at the end of this verse).+2:28Lit flesh. Translated according to “Flesh” C (see FBT Chart).+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.+2:29ἐν τῷ κρυπτῷ ( en tō kruptō) is in an embedded focal position (see BART Display and LDGNT), and therefore and an adverb and dashes have been used to give extra focus to this constituent.+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). Hence the rendering here.+2:29IT. Cf NCV, NLT.+2:29IT. Cf TEV.+2:29IT. See note at Mt 19:26.+3:1In Greek, the particle οὖν ( oun) signals an inference from what precedes, as well as a new development, and can operate on various levels and boundaries of discourse (see Runge, Disc Grammar, 43-8). Here, it is interpreted as functioning at a higher boundary of the discourse.+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.+3:3IT (see BDAG, 1007, sv τίς 1.β.ה.).+3:3καταργήσει ( katargēsei) is in a DFE position (see BART Display and LDGNT), and therefore this element within the ME (see following note) has been italicized for extra focus and emphasis.+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.+3:4Following the NET at Ps 51:4 in translation here (the statements made there can also be applied to ὅπως [ hopōs] in Greek; see, eg, the NLT at 1 Co 1:29).+3:4Or when you are accused.+3:4Ps 51:4+3:5EFE/IT. Cf NLT, UBSHS (Rm), 54.+3:5θεοῦ ( theou) is in an embedded focal position within an embedded focal element (confirmed through personal correspondence with Dr. Stephen Levinsohn), and therefore an intensive pronoun has been used to give extra focus to this element.+3:5ἄδικος ( adikos) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+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.+3:5κατὰ ἄνθρωπον ( kata anthrōpon) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent within the ME (see following note).+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.+3:6For the rhetorical function of πῶς ( pōs) in this type of context, see BDAG, 901, sv 1.a. β-δ.+3:6Cf NLT.+3:7EFE/IT. Cf NLT, UBSHS (Rm), 54.+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.+3:7ἐν τῷ ἐμῷ ψεύσματι ( en tō emō pseusmati) is in P2 (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore a comma has been used to give extra focus to this constituent. A possessive adjective has also been used to the same end.+3:7Lit falsehood. ME(OTB) (see note at “faithfulness” earlier in this verse).+3:7ὡς ἁμαρτωλὸς ( hōs hamartōlos) is in an embedded focal position is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+3:8Lit and not. EFE. Cf HCSB, NCV, NET, TEV.+3:8Lit as we are slandered and as some affirm us to say. ME.+3:8ἔνδικόν ( endikon) is in P2 (see BART Display and LDGNT), and therefore adverbs have been used to give extra focus to this constituent.+3:8Cf Is 5:20.+3:9IT. Cf NIV, NLT.+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.+3:9πάντας ( pantas) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis within the ME (see following note).+3:9Lit the charge that both Jews and Gentiles all. ME. Cf CJB, NIV, NLT.+3:9IT. See note at Rom 1:21.+3:9ὑφ’ ἁμαρτίαν ( hup’ hamartian) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis.+3:10In the original context of Psalm 14, the entire human race is the recipient of this accusation (“The Lord looks down on the sons of men,” ie, the “human race” [cf HCSB, NET, NLT]).+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.+3:12See note at v 10 above.+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).+3:13τάφος ἀνεῳγμένος ( taphos aneōgmenos) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this constituent.+3:13Ps 5:9+3:13ἰὸς ἀσπίδων ( ios aspidōn) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress (with the help of a dummy subject).+3:13Ps 140:3+3:14Lit their mouths are full of. ME (see UBSHS [Rm], 61).+3:14Drawing from BDAG in translation here (see BDAG, 813, sv πικρία 2). ἀρᾶς καὶ πικρίας ( aras kai pikrias) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+3:14Ps 10:7+3:15ὀξεῖς ( oxeis) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured so as to give extra focus to this constituent.+3:16σύντριμμα καὶ ταλαιπωρία ( suntrimma kai talaipōria) is in P2 (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+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).+3:19τοῖς ἐν τῷ νόμῳ ( tois en tō nomō) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see following note).+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.+3:19φραγῇ ( phragē) is in a DFE position (see BART Display and LDGNT), and therefore a comma has been used to give extra focus to this constituent.+3:19In this context, κόσμος ( kosmos) is referring to mankind (see BDAG, 562, sv κόσμος 6; L-N, 9.23).+3:19ὑπόδικος ( upodikos) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+3:20ἐξ ἔργων νόμου ( ex ergōn nomou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+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.+3:21δικαιοσύνη θεοῦ ( dikaiosunē theou) is in P2 (see BART Display and LDGNT), and therefore an emphatic adjective have been used to give extra focus to this constituent. The element has also been placed in clause-final to the same end.+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.+3:22The object of faith is implied from the context.+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).+3:26νῦν ( nun) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+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.+3:27In Greek, the particle οὖν ( oun) signals an inference from what precedes, as well as a new development, and can operate on various levels and boundaries of discourse (see Runge, Disc Grammar, 43-8). Here, it is interpreted as functioning at a higher boundary of the discourse. This is reflected in the translation.+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?+3:27The article is used here.+3:27Cf Eph 2:9.+3:27Or through a principle of faith, or through a law of faith.+3:29Ἰουδαίων μόνον ( youdaiōn monon) is in a split focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+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.+3:30εἷς ( heis) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis. Cf Dt 6:4.+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.+3:31In English, switches in topic are often introduced with a question. Cf, eg, the NIV and TEV at Mt 16:15, Mk 8:29, and Lk 9:20.+3:31Lit Are we doing away with it by/through faith? ME. Cf NLT.+3:31Or confirming. ἱστάνομεν ( histanomen) is in a DFE position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+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.+4:2“Abraham” here is a topical frame (see BART Display and LDGNT).+4:2ἐξ ἔργων ( ex ergōn) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+4:2Lit to boast. ME (see translation and notes at 2 Co 1:14).+4:2Lit yet not before God. ME(OTB/H)/IT (see translation and notes at Rm 2:26 and Ga 3:6). Cf TEV at v 3; CEV.+4:3γραφὴ ( graphē) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+4:3Gn 15:6.+4:4κατὰ χάριν ( kata charin) and κατὰ ὀφείλημα ( kata opheilēma) are in E-O, as part of a point-counterpoint series (see LDGNT). The negative participle has therefore been placed directly before the counterpoint in order to give extra focus to these constituents.+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.+4:5The present participle is interpreted as functioning voluntatively. This is reflected in the translation.+4:5IT. 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.+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+4:9IT. Cf TEV.+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).+4:9Lit upon the uncircumcision. ME. ἐπί ( epi) here is functioning as a marker of experience (for this function of the preposition, see L-N, 90.57).+4:10ἐν περιτομῇ ἢ ἐν ἀκροβυστίᾳ ( en peritomē ē en akrobustia) is in a split focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this element within the ME (see following note).+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.+4:11σημεῖον περιτομῆς ( sēmeion peritomēs) is in a split focal position (see BART Display and LDGNT). The clause has thus been structured so as to give extra focus to the DFE. Italics have also been used to the same end.+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.+4:12ἐν ἀκροβυστίᾳ ( en akrobustia) is in an embedded focal position (see BART Display and LDGNT) , and therefore an adverb has been used to give extra focus to this constituent within the ME (see following note).+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).+4:13διὰ νόμου ἀλλὰ διὰ δικαιοσύνης πίστεως ( dia nomou alla dia dikaosunēs pisteōs) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+4:13κληρονόμον κόσμου ( klēronomon kosmou) is in a split focal position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent. Cf Gn 17:3-8; 18:18; 22:17-18.+4:14Drawing from BDAG in translation here (see BDAG, 539, sv κενόω 2).+4:14Cf Ga 3:17-18.+4:15ὀργὴν ( orgēn) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+4:15Cf Ga 3:10.+4:15Lit Where there is no Torah, 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 covenantal 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.+4:17πατέρα πολλῶν ἐθνῶν ( patera pollōn ethnōn) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis.+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.+4:18παρ’ ἐλπίδα ( par’ elpida) and ἐπ’ ἐλπίδι ( ep’ elpidi) are in P2 (see BART Display and LDGNT), and therefore a cleft-construction and an adverb have been used to give extra focus to this constituent within the ME (see following note).+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.+4:18The aorist infinitive is functioning proleptically here (see v 17 and notes there).+4:18Ge 17:5+4:18οὕτως ( houtōs) is in P2 (see BART Display and LDGNT), and therefore a demonstrative cleft has been used to give extra focus to this constituent. Cf ISV, NLT.+4:18IT. Cf ISV, NLT, TEV.+4:18Ge 15:5+4:19Lit his body, already dead. ME (see BDAG, 668, sv νεκρόω).+4:19ἑκατονταετής που ( hekatontaetēs pou) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+4:19Lit the deadness of the womb of Sarah. ME (see L-N, 23.57).+4:19μὴ ἀσθενήσας is in P2 (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and has therefore been placed in clause-final for primary focus and stress.+4:21Lit he.+4:21δυνατός ( dunatos) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+4:22Ge 15:6.+4:23δι’ αὐτὸν μόνον ἀλλὰ καὶ δι’ ἡμᾶς ( di’ auton monon alla kai di’ hēmas) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore a cleft-construction has been used to give extra focus to these elements.+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.+5:1εἰρήνην πρὸς τὸν θεὸν ( eirēnēn pros theon) is in a split focal position (see BART Display and LDGNT). The pre-posed element has been italicized for extra focus and emphasis.+5:1Cf 2 Co 5:17-20.+5:2τὴν προσαγωγὴν ( tēn prosagōgēn) 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.+5:2Drawing from ANLEX (see ANLEX, 331, sv) and L-N (see L-N, 33.72) in the translation of προσαγωγή ( prosagōgē) here. In English, it sounds awkward to use a verb like “approach” with an abstract concept like grace (“the right to approach and address this grace,” or “the right of entrance into the presence of this grace”). Something similar to Heb 4:16, and Eph 2:18 and 3:12-14, is meant here. Hence the translation here.+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 3:23, 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.+5:3ὑπομονὴν ( hupomonēn) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+5:4“Greater” here is drawn from the imperfective aspect of the verb functioning within the broadband time frame assumed here (see v 5:3; “trials/sufferings,” taking place as events over time). Cf Ps 84:7; Rm 1:17; 2 Co 1:3-11, 3:18, 4:16-18.+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.+5:6ὑπὲρ ἀσεβῶν ( huper asebōn) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis.+5:7Lit Scarcely will anyone die. ME (see UBSHS [Rm], 97).+5:7ὑπὲρ δικαίου ( huper dikaiou) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+5:7καὶ τολμᾷ ἀποθανεῖν ( kai tolma apothanein) is in a DFE position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore an adverb has been used to give extra focus to this constituent.+5:8ὁ θεός ( ho theos) is receiving thematic prominence here (see BART Display). δὲ ( de) has thus been used as a spacer to give extra prominence to this element.+5:8Χριστὸς ( christos) is in P2 (see BART Display), and therefore an intensive pronoun has been used to give extra focus to this constituent.+5:8ἔτι ἁμαρτωλῶν ὄντων ἡμῶν ( eti hamartōlōn ontōn hēmōn) is in P2 (see BART Display), and therefore a rhetorical question has been used to give extra focus to this constituent.+5:8ἔτι ἁμαρτωλῶν ( eti hamartōlōn) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+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.+5:9The article is used here, indicating previously activated or known content.+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.+5:10ἐχθροὶ ( exthroi) is in an embedded focal position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+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).+5:11In English, “receiving reconciliation” sounds awkward. The free and gracious gift of reconciliation is obviously the meaning here (cf, eg, Rm 3:24, 4:4, 5:15; Eph 2:8).+5:11ἐλάβομεν ( elabomen) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+5:11Cf 2 Co 5:16-21.+5:12δι’ ἑνὸς ἀνθρώπου ( di’ henos anthrōpou) is in an embedded focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+5:12εἰς πάντας ἀνθρώπους ( eis pantas anthrōpous) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+5:12ἥμαρτον ( hēmarton) is in a DFE position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+5:13ἄχρι νόμου ( axchri nomou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and adverb have been used to give extra focus to this constituent within the ME (see following note).+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.+5:14IT. Cf ISV, NCV, NIV, NLT, TEV.+5:15Lit but not as the trespass, so also the grace gift. ME. Cf ISV, NCV, NLT, TEV.+5:15τοῦ ἑνὸς ( tou henos) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+5:15Cf Is 52:14-15 and 53:12-13. Cf also Is 25:7 and 52:14-15.+5:15ἀπέθανον ( apethanon) is in a DFE position (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis.+5:15ἐπερίσσευσεν ( eperisseusen) is in a DFE position (see BART Display and LDGNT), and therefore an adjective and italics have been used to give extra focus and emphasis to this element within the ME (see following note).+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.+5:16ὡς δι’ ἑνὸς ἁμαρτήσαντος ( hōs di’ henos hamartēsantos) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent within the ME (see following note). Cf NLT.+5:16Lit the gift is not like [what came] through the one man who sinned. ME. Cf NLT, NIV.+5:17τοῦ ἑνὸς ( tou henos) is in an embedded focal position (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and has thus been italicized for extra focus and emphasis.+5:17Lit reigned. ME(I/F) (see ANLEX, 89, sv βασιλεύω 4). Cf REB.+5:17In this context, λαμβάνω ( lambanō) means “to experience, conceived of as coming into the possession of an experience” (see BSL, Rm 5:17, sv).+5:17Cf NIV.+5:17τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης ( tēn perisseian tēs charitos kai tēs dikaiosunēs) is in an embedded focal position (see BART Display and LDGNT), and therefore a comma has been used to give this element extra focus and stress.+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.+5:17ἐν ζωῇ ( en zōē) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+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.+5:19ἁμαρτωλοὶ ( hamartōloi) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+5:19δίκαιοι ( dikaioi) is in P2 (see BART Display and LDGNT) and has thus been italicized for extra focus and emphasis.+5:20νόμος ( nomos) is in P2 (see BART Display and LDGNT), and therefore “for its part” has been used to give extra focus to this constituent. δὲ ( de) has also been used as a spacer to the same end.+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.+6:2IT. Cf NCV, NLT, TEV at v 7. Cf also v 5:21 above.+6:3Cf NCV, NLT.+6:3“All of us who were...” is a topical frame (see BART Display and LDGNT).+6:3Cf ISV, TEV.+6:3εἰς τὸν θάνατον αὐτοῦ ( eis ton thanaton autou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+6:3IT (see v 5). Cf TEV.+6:4IT (see UBSHS [Rm], 113; UBSHS [Eph], 45).+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. ἐν καινότητι ζωῆς ( in kainotēti zōēs) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this element within the ME.+6:5σύμφυτοι ( sumphutoi) is in P2 (see BART Display and LDGNT), and therefore adverbs have been used to give extra focus to this constituent.+6:5IT. Cf most English translations.+6:5τῆς ἀναστάσεως ( tēs anastaseōs) 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.+6:6Or old. παλαιὸς ( palaios) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+6:6Or self, or humanity. Lit man. Cf 2 Co 5:17.+6:6Lit so that the body of sin may 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.+6:6The infinitive has been interpreted as an infinitive of result. This is reflected in the translation.+6:6Lit to sin. Since “sin” has already been activated in the ME (see previous note), a pronoun has been used in translation here.+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.+6:7Both merciful judgment and freedom from the power of sin are included within the purview of δικαιόω here [ dikaioō] here (see translation and notes at Ac 13:39). Cf NCV, NLT, TEV.+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.+6:9Translating the participle as an adverbial participle of cause. Cf HCSB, ISV, TEV, RSV.+6:9οὐκέτι κυριεύει ( ouketi kurieuei) is in a DFE position (see BART Display and LDGNT), and therefore the primary information activated by this element has been placed in clause-final for extra focus and stress.+6:10The dative here is interpreted as a dative of disadvantage. This is reflected in the translation. Cf NCV, NLT. The compressed nature of the statement is similar to Heb 9:28 (“to deal with sin” [ESV], “to bear sin” [HCSB, NET], lit “apart from sin”), with the meaning derived from the context, and with purpose implied (see BDAG, 1095, sv χωρίς 2.b.δ.).+6:10τῇ ἁμαρτίᾳ ( tē hamartia) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+6:10Cf Heb 9:28.+6:10Cf TEV. The second dative here is interpreted as a dative of association, although advantage is also probably intended here as well. 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 your members, or your limbs.+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).+6:13ἐκ νεκρῶν ( ek nekrōn) is an embedded focal position (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this constituent.+6:13Lit your members, or your limbs.+6:13Lit and your members as weapons of unrighteousness to God. ME. Cf NCV, TEV.+6:14οὐ κυριεύσει ( ou kurieusei) is in a DFE position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+6:14ὑπό ( hupo) here is a “marker of that which is in a controlling position” (see BDAG, 1036, sv ὑπό 2). Cf the TEV at Ga 4:21 and 5:18.+6:14ὑπὸ νόμον ( hup nomon) and ὑπὸ χάριν ( hupo charin) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before the counterpoint to give extra focus to these constituents.+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.+6:15Lit What then? ME/IT (see BDAG, 736, sv οὖν 1.c.β.).+6:15ὑπὸ νόμον ( hup nomon) and ὑπὸ χάριν ( hupo charin) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before the counterpoint to give extra focus to these constituents.+6:15Cf Jud 3-4; Tit 2:11-12.+6:16Cf TEV.+6:16δοῦλοί ᾧ ὑπακούετε ( douloi hō upakouete) is in a split focal position (see BART Display and LDGNT), and therefore a cleft-construction and spacer (cf TEV; UBSHS [Rm], 121) have been used to give extra focus to this element.+6:16See previous note. Cf NCV, 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.+6:18IT. Cf NLT.+6:18Cf Ga 4:1-7.+6:19Ἀνθρώπινον ( Anthrōpinon) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see following note).+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.+6:19IT. Cf ISV, NCV, NET, NLT, TEV.+6:19Lit your members, or your limbs.+6:19IT. Cf NASB, NET.+6:19Lit your members, or your limbs.+6:19IT. Cf the NASB and NET in the earlier clause to which the contents of this clause are being compared.+6:20δοῦλοι τῆς ἁμαρτίας ( douloi tēs hamartias) is in a split focal position (see BART Display and LDGNT), and therefore γὰρ ( gar) has been used as a spacer to give extra focus to this constituent.+6:20ἐλεύθεροι τῇ δικαιοσύνῃ ( eleutheroi tē dikaiosunē) is in a split focal position (see BART Display and LDGNT), and therefore inversion and a down-toner have been used to give extra focus to this constituent.+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.+6:21IT. Cf v 19.+6:21ἐπαισχύνεσθε ( epaischunesthe) is in a DFE positon (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+6:21Or end, or consequence, or result. Cf NASB.+6:21Cf Gn 6-9, 18:22-19:29; 2 Pt 2:4-10.+6:22The participle has been interpreted as an adverbial participle of cause. This is reflected in the translation. Cf HCSB.+6:22IT. Cf vv 19-21 above.+6:22Lit you are having your fruit. ME. Cf the NRSV at Rm 1:13.+6:22Cf Php 1:9-11.+6:22In English, switches in topic are often introduced with a question. Cf, eg, the NIV and TEV at Mt 16:15, Mk 8:29, and Lk 9:20.+6:22This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+6:23Result is implied here from ὀψώνιον ( opsōnion) in the previous clause (see L-N, 89.42), as well as the broader context (cf, eg, the use of τέλος [ telos] with “eternal life” in v 22). The verb isn’t explicit in the Greek text, though a copula is implied grammatically. For similar renderings of the copula when result is implied, see translation and notes at Jn 6:63 and Rm 8:6.+6:23Cf Rm 8:17.+7:1Or know.+7:1γινώσκουσιν νόμον ( ginōskousin nomon) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent. γὰρ ( gar) has also been used as a spacer to the same end.+7:1Or familiar with law.+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.+7:2ὕπανδρος ( hupandros) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+7:2τῷ ζῶντι ἀνδρὶ ( tō zōnti andri) is in P2 (see BART Display and LDGNT), with ζῶντι in an embedded focal position (see BART Display). An adverb has thus been used to give extra focus to the embedded element, with the constituent as a whole placed in clause-final for primary focus.+7:3Lit she.+7:3μοιχαλὶς ( moichalis) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+7:3ἐλευθέρα ( eleuthera) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+7:4IT (see BDAG, 443, sv θανατόω 3.b.; Ibid, 984, sv σῶμα; UBSHS [Rm], 130). Cf HCSB.+7:4Cf 2 Co 11:2.+7:4Lit to another [man/husband].+7:4ἐκ νεκρῶν ( ek nekrōn) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+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.+7:5Lit when we were in the flesh, the desires of the sins that are through the law were at work in our members/limbs. ME (see BDAG, sv σάρξ 2.c.α.; FBT Chart, C, F, G, O; Rm 8:9; Ga 2:20, 5:16-18).+7:5Eternal death/the second death is most likely the meaning here (see BDAG, 443, sv θάνατος 2.b.), which means that the dative here is probably functioning as a dative of destination (“headed for death”), or as a dative of advantage (“for death”) in the sense that eternal death gains people (cf Jn 4:36; Rm 1:31; Re 21:7). Result is implied (cf NLT).+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.+7:6See note at “jurisdiction” above. Cf the ISV and NET at the second part of the clause (the same preposition governs both “newness” and “oldness”; cf also Rm 8:2, and various English translations of ἔννομος [ ennomos] at 1 Co 9:21).+7:6Cf Rm 2:27; 2 Co 3:6.+7:7Cf REB.+7:7IT (see ESS [Rm], 464; UBSHS [Rm], 133). Cf Rm 4:15, 5:20; 1 Co 15:56. Here Paul is not saying that there is no knowledge about right and wrong apart from the Law of Moses (which the Law itself makes clear in the book of Genesis).+7:7τήν ἐπιθυμίαν ( tēn epithumian) is in P2 (see BART Display and LDGNT), and therefore γὰρ ( gar) has been used as a spacer to give extra focus to this constituent.+7:7Ex 20:17; Dt 5:21+7:8ἀφορμὴν ( aphormēn) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+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.+7:11ἀφορμὴν ( aphormēn) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+7:11Maintaining consistency in translation with 2 Co 3:6 (see translation and notes there).+7:13Cf NLT, TEV.+7:13φαίνω ( phainō) here is signaling the true character of sin being made known (see ANLEX, 396, sv 2.b.). Cf JB, NEB, REB, TEV.+7:13Cf ISV.+7:13The ἵνα ( hina) clause here is interpreted as purpose-result (see note at Mt 1:22; cf UBSHS [Rm], 137). This is reflected in the translation.+7:13Drawing from BDAG in translation here (see BDAG, 1032, sv ὑπερβολή).+7:14πνευματικός ( pneumatikos) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this element within the ME (see following note).+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).+7:14σάρκινός ( sarkinos) is in P2 (see BART Display and LDGNT), and therefore italics and commas have been used to give extra focus and emphasis to this element within the ME (see following note).+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. ὃ κατεργάζομαι ( ho katergazomai) is in P2 (see BART Display and LDGNTi), and therefore italics have been used to give extra focus and emphasis to this constituent within the ME.+7:15τοῦτο ( touto) in P2 (see BART Display and LDGNT), and therefore an emphatic adjective has been used to give extra focus to the referent of this constituent.+7:15τοῦτο ( touto) is in P2 (see BART Display and LDGNT), and therefore italics been used to give extra focus to this constituent.+7:16τοῦτο ( touto) is in P2 (see BART Display and LDGNT), and therefore an emphatic adjective and cleft-construction have been used to give extra focus to the referent of this constituent.+7:16IT. Cf NLT, NCV, TEV.+7:17Drawing from BDAG in translation here (see BDAG, 682, sv νυνί 2.a.).+7:17ἐγὼ ( egō) is in P2 (see BART Display and LDGNT), as part of a point-counterpoint series (see LDGNT), and therefore the clause has been structured to give extra focus to this element. An intensive pronoun has also been used to the same end. A cleft-construction has also been used to give extra focus to the main point.+7:17οἰκοῦσα ἐν ἐμοὶ ( oikousa en emoi) is in an embedded focal position (see BART Display), and therefore italics have been used to give extra focus and emphasis to this element.+7:18ἀγαθόν ( agathon) is in a DFE position (see BART Display), and therefore the sentence has been structured with a dummy subject to allow for this element to land in clause-final.+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).+7:19τοῦτο ( touto) is in P2 (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore a cleft-construction has been used to give extra focus to the referents of this constituent.+7:19θέλω ποιῶ ( thelō poiō) is in an embedded focal position (see BART Display), and therefore italics have been used to give extra focus to this constituent.+7:19οὐ θέλω ( ou thelō) is in an embedded focal position (see BART Display), and therefore italics have been used to give extra focus to this constituent.+7:20τοῦτο ( touto) is in P2 (see BART Display and LDGNT), and therefore an emphatic adjective and cleft-construction have been used to give extra focus to the referent of this constituent.+7:20IT. Cf TEV.+7:20ἐγὼ ( egō) in P2 (see BART Display and LDGNT), as part of a point-counter point series (see LDGNT), and therefore the clause has been structured to give extra focus to this element. An intensive pronoun has also been used to the same end. A cleft-construction has also been used to give extra focus to the main point.+7:20οἰκοῦσα ἐν ἐμοὶ ( oikousa en emoi) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+7:21Lit law.+7:21Lit with/against me. Though the dative here is signaling co-location, disadvantage is also implied.+7:21τὸ κακὸν ( to kakon) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress. An adjective (based on the context) has also been used to the same end.+7:22Lit God’s Law. Translating with “instruction” here to signal the links with the other uses of νόμος in this section.+7:22ἔσω ( esō) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+7:22Cf Ps 1:2; 119:70, 77, 92, 174.+7:23ἕτερον ( eteron) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+7:23Lit law.+7:23IT. Cf NIV.+7:23Lit in my members/limbs.+7:23Lit law.+7:23Cf TEV.+7:23Lit law.+7:23IT. Cf CJB, NIV, TEV.+7:23Lit in my members/limbs.+7:24Ταλαίπωρος ἄνθρωπος ( talaipōros anthrōpos) is in a split focal position (see BART Display). An exclamatory expression has been used to give extra focus to the DFE. Cf most English translations.+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.+8:1Οὐδὲν κατάκριμα ( ouden katakrima) is in a split focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+8:2Lit law.+8:2IT. Rm 2:27, 1 Co 15:45, 2 Co 3:3-6, and Ga 3:21 make it clear what verbal information is compressed in the genitive here. Cf NCV, NET, NLT, TEV.+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.+8:3The verb here is not explicit in the Greek text, and therefore must be supplied from the context. Here Paul has both the cross and the subsequent work of the Spirit in mind, as vv 4-17 make clear. Cf translation and notes at Ac 13:39.+8:3τὸν ἑαυτοῦ υἱὸν ( ton hautou huion) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+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.+8:4IT. A standard of conduct is activated by κατὰ ( kata) with περιπατέω ( peripateō) here (“the norm which governs something”; see BDAG, 512, sv κατά 5.a.). Cf REB.+8:4κατὰ σάρκα ( kata sarka) is in an embedded focal position (see BART Display), as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before this element to give it extra focus.+8:4Lit not according to the flesh. Translated according to “Flesh” P (see FBT Chart). Cf Ga 5:16.+8:5κατὰ σάρκα ( kata sarka) is in an embedded focal position (see BART Display), and therefore γὰρ ( gar) has been used as a spacer to give extra focus to this constituent.+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). τὰ τῆς σαρκὸς ( ta tēs sarkos) is in P2 (see BART Display and LDGNT), and therefore this constituent has been placed in clause-final for primary focus and stress.+8:5Lit those who are according to the Spirit. ME. Cf CEV, NCV, NLT, TEV.+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).+8:6Lit the mind of the Spirit. ME. The opposite of “the mind of the flesh” is meant here. Cf Rm 12:1-2; Ga 5:22; Eph 4:23-24; Php 4:8; Col 3:2.+8:7Lit God’s law.+8:7οὐχ ὑποτάσσεται ( ouk hupotassetai) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+8:8ἐν σαρκὶ ( en sarki) is in an embedded focal position (see BART Display), and therefore an adverb has been used to give this element extra focus and emphasis.+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).+8:8Conduct is primarily in view with ἀρέσκω ( areskō) here (see BDAG, 129, sv 2.a., b.). Cf, eg, 1 Th 4:1-8.+8:8θεῷ ἀρέσαι ( theō aresai) is in P2 (see BART Display and LDGNT), with θεῷ ( theō) in an embedded focal position (see BART Display), and therefore and adverb and emphatic pronoun have been used to give extra focus to this constituent.+8:9Lit you are not in the flesh, but in the Spirit.+8:9οὐκ ἔχει ( ouk echei) is in a DFE position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore italics have been used to give this element extra focus and emphasis.+8:10Lit are dead. ME (see Rm 5:12-14; 8:18-25). Cf NLT, TEV.+8:10IT. The area of work is implied here by the contrast with “body” in the preceding clause.+8:10Or your spirits are alive. Cf 2 Co 4:7-18.+8:11Or through his Spirit.+8:11Cf Jn 5:21, 25; Rm 8:22-25; 1 Co 15:22; 2 Co 1:22; Eph 1:14.+8:12ὀφειλέται ( opheiletai) is in P2 (see BART Display and LDGNT), and therefore an adjective has been used to give extra focus to this constituent within the ME (see following note). Cf UBSHS [Rm], 152.+8:12Translating the articular infinitive here in the same way as I’ve translated the articular infinitives at Lk 1:77 and 1:79 (see translation and notes there). The infinitive here is explanatory/appositional (see LSGNT Notes, Rm 8:12, sv ζῆν).+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.+8:13κατὰ σάρκα ( kata sarka) is in an embedded focal position (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see following note). γὰρ ( gar) has also been used as a spacer to the same end.+8:13Lit according to the flesh. ME (see FBT Chart, O). Cf Rm 6:6, Eph 4:22, Col 3:9.+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.+8:13θανατοῦτε ( thanatoute) is in a DFE position (see BART Display), and therefore part of the element has been placed in clause-final for extra focus and stress. Italics have also been used to give this element extra emphasis.+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.+8:14πνεύματι θεοῦ ( pneumatic theou) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis. γὰρ ( gar) has also been used as a spacer to the same end.+8:14υἱοὶ θεοῦ ( huioi theou) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+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.+8:18νῦν ( nun) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+8:18οὐκ ἄξια ( ouk axia) is in an embedded focal position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent. Cf NET.+8:18μέλλουσαν ( mellousan) is in an embedded focal position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+8:18Or to us, or for us, or in us. Cf 1 Co 2:9; 2 Co 4:16-18; Col 3:1-3.+8:19ἀπεκδέχεται ( apekdechetai) is in a DFE position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent within the ME (see following note).+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.+8:20τῇ ματαιότητι ( tē mataiotēti) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element. γὰρ ( gar) has also been used as a spacer to the same end.+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.+8:23ἡμεῖς καὶ αὐτοὶ ( hēmeis kai autoi) is P2 (see BART Display and LDGNT), and therefore commas have been used to give extra focus to this constituent.+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.+8:25ὃ οὐ βλέπομεν ( ho ou blepomen) is in an embedded focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element. δὲ ( de) has been used as a spacer to the same end.+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.+8:25διʼ ὑπομονῆς ( di’ hupomonēs) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+8:26IT (see translation and notes at 2 Co 12:9).+8:26Cf Rm 5:1-11; 1 Co 10:13; 2 Co 12:9-10; Heb 4:16.+8:26τί προσευξώμεθα καθὸ δεῖ ( ti proseuxōmetha katho dei) is in P2 (see BART Display and LDGNT; note, though that the BART Display is marked for focal ambiguity), and therefore a cleft has been used to give extra focus to this constituent. γὰρ ( gar) has also been used as a spacer to the same end.+8:26Cf 2 Co 12:8.+8:27ME(OTB/H)/IT (see notes at Mk 3:5; Rm 1:21).+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.+8:27κατὰ θεὸν ( kata theon) is in P2 (see BART Display and LDGNT), and therefore cleft-construction has been used to give extra focus to this constituent.+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.+8:28πάντα ( panta) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give emphasis to this constituent.+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.+8:30ἐκάλεσεν ( ekalesen) is in a DFE position (see BART Display and LDGNT), and therefore καὶ ( kai) has been used as a spacer to give extra focus to this constituent.+8:30Or to call, or to invite.+8:30ἐδικαίωσεν ( edikaiōsen) is in a DFE position (see BART Display and LDGNT), and therefore καὶ ( kai) has been used as a spacer to give extra focus to this constituent.+8:30ἐδόξασεν ( edoxasen) is in a DFE position (see BART Display and LDGNT), and therefore καὶ ( kai) has been used as a spacer to give extra focus to this constituent.+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.+8:32τοῦ ἰδίου υἱοῦ ( tou idiou huiou) is in an embedded focal position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent. The negative particle has also been used to the same end.+8:32πῶς ( pōs) is in P2 (see BART Display), and therefore “in the world” has been used to give extra focus to this constituent. For the rhetorical force of πῶς ( pōs) in this type of context, see BDAG, 901, sv 1.a.β., γ., δ.+8:32Cf Is 55; Jm 1:17.+8:33This clause is being supplied as the reason for the previous statement.+8:33θεὸς ( theos) is receiving thematic prominence here (see BART Display), and therefore an intensive pronoun has been used to give extra prominence to this constituent.+8:33Cf Zc 3:1-8; 1 Th 5:23; 2 Th 2:16-17.+8:34Χριστὸς ( christos) is receiving thematic prominence here (see BART Display), and therefore an intensive pronoun has been used to give extra prominence to this constituent.+8:35τίς ( tis) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+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.+8:38οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα ( oute thanatos oute zōē oute angeloi oute archai oute enestōta oute mellonta oute dunameis oute hupsōma oute bathos oute tis ktisis hetera) are in P2 (see BART Display and LDGNT), and therefore οὔτε ( oute) has been rendered with an ascensive adverb to give extra focus to these constituents. Cf HCSB.+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).+8:39IT (see UBSHS [Rm], 175). Cf TEV.+9:1Ἀλήθειαν ( alētheian) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured so as to give extra focus to this constituent. An adjective and comma have also been used to the same end.+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.+9:2λύπη μεγάλη καὶ ἀδιάλειπτος ὀδύνη ( lupē megalē kai adialeiptos odunē) is in a split focal position (see BART Display and LDGNT), and therefore the element has been placed in clause-final for extra focus and stress (with the help of a dummy subject).+9:3ἀνάθεμα ( anathema) is in P2 (see BART Display and LDGNT), and therefore italics and a comma have been used to give extra focus and emphasis to this constituent.+9:3Lit I could wish myself to be cursed away from the Messiah for my brothers of my kinsmen according to flesh.+9:4Cf Ex 4:22-23, 6:7-8.+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.+9:6IT. “By no means”/“no’ is implied in οὐχ οἷον ὅτι ( ouk hoion oti) (see BDAG, 701, sv οἷος) and the context here. Cf NLT.+9:6Lit not all who are out of Israel, these are Israel.+9:7ὅτι εἰσὶν σπέρμα Ἀβραὰμ ( hoti eisin sperma Abraam) is in P2 (see BART Display and LDGNT), and therefore an adverb/down-toner (based on the context) has been used to give extra focus to this constituent, which has been placed in clause-final for primary focus and stress.+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.+9:7ἐν Ἰσαὰκ ( en Isaak) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+9:7Gn 21:12+9:8ταῦτα ( tauta) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to the referent of this constituent.+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.+9:8Lit the children of the flesh. Translated 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.+9:9ἐπαγγελίας ( epangelias) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+9:9υἱός ( huios) is in a DFE position (see BART Display), and has thus been italicized for extra focus and emphasis.+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.+9:10ἐξ ἑνὸς ( ex henos) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this element with the ME (see following note).+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.+9:11Drawing from BDAG in translation here (see BDAG, 306, sv ἐκλογή 1).+9:11κατʼ ἐκλογὴν ( kat’ eklogēn) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this element.+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+9:14ἀδικία ( adikia) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+9:15τῷ Μωϋσεῖ ( tō Mōusei) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent. γὰρ ( gar) has also been used as a spacer to the same end.+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.+9:19IT. The conditional clause is implied from the marker of inference (see UBSHS [Rm], 187). Cf TEV.+9:19Lit he.+9:20IT. See notes at Mt 19:26.+9:20EFE (see BDAG, 630, sv μενοῦν).+9:20τί ( ti) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+9:20Is 29:16; 45:9+9:21In Greek, questions that begin with οὐ ( ou) expect an affirmative answer (Black, Grammar, 170; Mounce, Grammar, 296).+9:21Lit a vessel for honor, ie, “a vessel that is honored (or dishonored) by the use to which it is put” ( BDAG, 1005, sv τιμή 2.b.). εἰς τιμὴν ( eis timēn) is in an embedded focal position (confirmed through personal correspondence with Dr. Stephen Levinsohn), and therefore italics have been used to give this element extra focus and emphasis.+9:21This element is interpreted as an embedded focal element in relation to the implied noun because of its contrast with the embedded focal element in the previous clause (see previous note), and has thus been italicized for extra focus and emphasis.+9:21ἐκ τοῦ αὐτοῦ φυράματος ( ek tou autou phuramatos) is in an embedded P2 position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent, which has also been placed in clause-final for primary focus and stress.+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.+9:24Restating the antecedent for the sake of clarity. Cf NEB.+9:24Or called, or invited.+9:25ἐν τῷ Ὡσηὲ ( en tō Hōsēe) 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.+9:25IT. Cf NLT.+9:25Ho 2:23+9:26οὐ λαός μου ( ou laos mou) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+9:26Ho 1:10+9:27Lit sons.+9:27τὸ ὑπόλειμμα ( to hupoleimma) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and an adverb have been used to give extra focus to this constituent.+9:28Or on the earth.+9:28λόγον ( logon) and συντελῶν καὶ συντέμνων ( suntelōn kai suntemnōn) are in P2 (see BART Display and LDGNT), and have thus been placed in clause-final for extra focus and stress. A comma has also been used to the same end.+9:28Is 10:22, 23+9:29Lit had not left to us seed. ME (see BDAG, 937, sv σπέρμα 2.b.; UBSHS [Rm], 193).+9:29ὡς Σόδομα ( hōs Sodoma) is in P2 (see BART Display and LDGNT), and therefore an adverb and italics have been used to give this constituent extra focus and emphasis.+9:29ὡς Γόμορρα ( hōs Gomorra) is in P2 (see BART Display and LDGNT), and therefore an adverb and italics have been used to give this constituent extra focus and emphasis.+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.+9:32IT. Cf most English translations.+9:32Cf NET.+9:32Is 8:14, 28:16. Cf 1 Pt 2:6-8.+9:33Is 8:14; 28:16+10:2ζῆλον θεοῦ ( zēlon theou) is in P2 (see BART Display and LDGNT), and therefore an adverb and inversion have been used to give extra focus to this constituent.+10:3Or disregarding.+10:3τοῦ θεοῦ ( tou theou) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+10:3τὴν ἰδίαν ( tēn idian) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+10:3οὐχ ὑπετάγησαν ( ouk hupetagēsan) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+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.+10:4τέλος νόμου ( telos nomou) is in P2 (see BART Display and LDGNT), and therefore γὰρ ( gar) has been used as a spacer to give extra focus to this constituent.+10:4The direct object is implied from the context. Cf NCV.+10:5ποιήσας αὐτὰ ( poiēsas auta) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+10:5Lv 18:15.+10:6ἐκ πίστεως ( ek pisteōs) is in P2 (see BART Display and LDGNT), and therefore italics have been used to emphasize this constituent.+10:6Dt 30:12+10:6καταγαγεῖν ( katagaein) is in a DFE position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+10:7Dt 30:13+10:7ἐκ νεκρῶν ( ek nekrōn) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+10:8Or the word.+10:8ἐγγύς σου ( engus sou) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+10:8Dt 30:14+10:8Or word.+10:9ME/IT (see BDAG, 708, sv ὁμολογέω 4b).+10:9Most English translations interpret κύριον Ἰησοῦν ( kurion Yēsoun) as an object-complement construction. If this is correct, it means that κύριον (kurion) is functioning as an embedded focal element (confirmed through personal correspondence with Dr. Stephen Levinsohn). It has thus been italicized here for extra focus and emphasis.+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.+10:12Drawing from BDAG in translation here (see BDAG, 831, sv πλουτέω 2).+10:12Cf Rm 3:21-30.+10:13Following the MT in translation here. Cf NLT.+10:13Or delivered.+10:13Jl 2:32+10:14Lit they. This is an indefinite plural. Cf ISV, NCV.+10:14IT. Cf TEV.+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+10:16πάντες ( pantes) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this constituent.+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.+10:18εἰς πᾶσαν τὴν γῆν ( eis pasan tēn gēn) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+10:18εἰς τὰ πέρατα τῆς οἰκουμένης ( eis ta perata tēs oikoumenēs) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and emphatic adjective have been used to give extra focus to this element.+10:18The verb is implied here from the preceding clause.+10:18Ps 19:4+10:19οὐκ ἔγνω ( ouk egnō) is in a DFE position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+10:19ἐπʼ ἔθνει ἀσυνέτῳ ( ep’ ethnei asunetō) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+10:19Dt 32:21+10:20μὴ ζητοῦσιν ( mē zētousin) is in a DFE position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+10:20ἐμφανὴς ( emphanēs) in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+10:20μὴ ἐπερωτῶσιν ( mē eperōtōsin) is in a DFE position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+10:20Here, ἐπερωτῶσιν ( eperōtōsin) is being used in its OT sense of asking God for guidance through prophetic oracle (see BDAG, 362, sv 1.c.; NET Bible Notes, Jg 1:1; TWOT, 891, sv šāʾal).+10:20Is 65:1+10:21Lit all the day. ME(OTB) (see UBSHS [Ps], 417).+10:21Is 65:2+11:1καὶ ἐγὼ ( kai egō) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this element. καὶ ( kai) and γὰρ ( gar) have also been used as spacers to the same end.+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.+11:2ἐν Ἠλίᾳ ( en ēlia) is in P2 (see BART Display and LDGNT), and therefore a spacer (drawn from the affirmative answer expected in the question here [see Black, Grammar, 170; Mounce, Grammar, 296]) has been used to give extra focus to this constituent.+11:2IT. Cf HCSB, ISV, NIV, TEV.+11:3τοὺς προφήτας σου ( tous prophētas sou) is in P2 (see BART Display and LDGNT), and therefore κύριε ( kurie) has been used as a spacer to give extra focus to this constituent.+11:3τὰ θυσιαστήριά ( ta thusiastēria) is in P2 (see BART Display and LDGNT), and therefore an emphatic adjective has been used to give extra focus and emphasis to this constituent.+11:31 Ki 19:10, 14+11:4Lit who have not bent the knee. ME(I/F) (see L-N, 53.61).+11:5νῦν ( nun) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+11:5λεῖμμα κατʼ ἐκλογὴν χάριτος ( leimma kat’ eklogēn charitos) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress (with the help of a dummy subject). A comma has also been used to the same end.+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.+11:6Cf NLT.+11:6Lit Otherwise grace no more becomes grace. ME (see L-N, 57.103). Cf HCSB, NLT, NCV.+11:7IT (see BDAG, 736, sv οὖν 1.c.β.).+11:7ἡ δὲ ἐκλογὴ ( he eklogē) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and an adverb have been used to give extra focus to this constituent. Cf TEV.+11:7Lit the elect, or the chosen. ME. Cf ISV.+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).+11:10διὰ παντὸς ( dia pantos) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for primary focus and stress.+11:10Ps 69:22-23+11:11Lit Did they stumble so as to fall? ME(OTB) (see UBSHS [Rm], 214). Cf JB, NAB, NEB.+11:11αὐτῶν ( autōn) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+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.+11:13Ὑμῖν ( hemin) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+11:13Cf HCSB, ISV, NET.+11:13ἀπόστολος ( apostolos) is in a DFE position (see BART Display), and has thus been italicized for extra focus and emphasis.+11:13δοξάζω ( doxazō) is in a DFE position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element within the ME (see following note).+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.+11:14IT. An instrumental role in salvation is obviously meant here (see BDAG, 982, sv σῴζω 2.a.β.).+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.+11:16ἡ ἀπαρχὴ ( hē aparchē) is in an embedded focal position (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this constituent.+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.+11:16ἡ ῥίζα ( hē riza) is in an embedded focal position (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this constituent.+11:17Lit the root of the fatness. ME. Cf ESV, NIV.+11:18τὴν ῥίζαν ( tēn rizan) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+11:20Cf NLT.+11:20τῇ ἀπιστίᾳ ( tē apistia) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+11:20Cf Lk 18:9-14.+11:20τῇ πίστει ( tē pistei) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+11:20ὑψηλὰ ( hupsēla) is in P2 (see BART Display and LDGNT), and therefore has been placed in clause-final for primary focus and stress. Repetition has also been used to the same end.+11:20Cf Php 2:12.+11:21τῶν κατὰ φύσιν κλάδων ( tōn kata phusin kladōn) is in an embedded focal position (see BART Display). κατὰ φύσιν ( kata phusin), moreover, is an embedded focal element within the embedded focal element (confirmed through correspondence with Dr. Levinsohn). Italics have thus been used to give extra focus to this element.+11:21σοῦ ( sou) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+11:21Cf Pr 24:17-18.+11:22ἐπὶ τοὺς πεσόντας ( epi tous pesontas) is in P2 (see BART Display and LDGNT), and therefore μὲν ( men) has been used as a spacer to give extra focus to this element.+11:22ἐπὶ σὲ ( epi se) is in P2 (see BART Display and LDGNT), and therefore δὲ ( de) has been used as a spacer to give extra focus to this constituent.+11:22Cf Col 1:23.+11:22καὶ σὺ ( kai su) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this element. καὶ has also been used as a spacer to the same end.+11:23Lit and those ones. This is referring back to the cut-off branches.+11:23δυνατὸς ( dunatos) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give this element extra focus and stress.+11:24ἐκ τῆς κατὰ φύσιν ἀγριελαίου ( ek tēs kata phusin agrielaiou) is in a split focal position (see BART Display; cf LDGNT), and therefore a comma has been used to give extra focus to this constituent within the ME (see note at “on the other” later in this verse).+11:24παρὰ φύσιν ( para phusin) is in an embedded focal position (see BART Display and LDGNT), and therefore this element within the ME (see following note) has been placed in clause-final for primary focus and stress.+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.+11:24οὗτοι οἱ κατὰ φύσιν ( houtoi hoi kata phusin) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun have been used to give extra focus to this constituent.+11:25See notes at 1 Th 4:13. The same is true here.+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. πώρωσις ἀπὸ μέρους ( pōrōsis apo merous) is in P2 (see BART Display and LDGNT), and therefore italics have been to emphasize this element.+11:25τὸ πλήρωμα τῶν ἐθνῶν ( to plērōma tōn ethnōn) is in P2 (see BART Display and LDGNT), and therefore a verbal noun has been used in translation so as to allow this constituent to land in clause-final for extra focus and stress. Italics have also been used to the same end.+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 a whole,” in contrast to “Israel in part” (see v 25). πᾶς Ἰσραὴλ ( pas Israēl) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+11:26Cf, eg, Is 4:2-6, 60:21, 62:1-5; Ezk 20:40, 39:25-29; Zc 12-14.+11:26ὁ ῥυόμενος ( ho ruomenos) is in a DFE position (see BART Display and LDGNT), and therefore this element has been placed in clause-final for extra focus and stress (with the help of a dummy subject).+11:26IT. Cf NCV.+11:27Is 59:20-21+11:27Is 27:9; Jr 31:33-34+11:28IT. Cf NLT, TEV.+11:28Lit for the sake of the fathers. ME (OTB) (see UBSHS [Rm], 227). Cf, eg, Gn 12:1-3, 13:14-18, 15:1-21, 17:1-27, 22:16-18, 24:7, 26:3-5, 26:24, 28:1-4, 32:9-12, 35:10-12, 48:3-4; Ex 32:13, 33:1; Dt 1:8, 9:4-5, 9:27-29, 29:13, 34:4; Is 14:1, 49:14-15, 54:6-8.+11:29Lit calling. In this context, κλῆσις ( klēsis) means choice (see UBSHS [Rm], 228). Cf TEV.+11:29ἀμεταμέλητα ( ametamelēta) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+11:30τούτων ( toutōn) is in an embedded focal position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+11:31ὑμετέρῳ ( humeterō) is in an embedded focal position (confirmed with Dr. Stephen Levinsohn through personal correspondence), and has thus been italicized for extra focus and emphasis.+11:31Cf Ac 22:21-22; 1 Th 2:15-16; Re 3:9.+11:31καὶ αὐτοὶ ( kai autoi) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this element. καὶ has also been used as a spacer to the same end.+11:32Maintaining consistency in translation with Ga 3:22 (see translation and notes there).+11:32Cf Ga 3:22.+11:32ἐλεήσῃ ( eleēsē) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+11:33ὡς ἀνεξεραύνητα ( hōs anexeraunēta) is in P2 (see BART Display and LDGNT). The adverb here already gives the element extra focus on a semantic level.+11:33ἀνεξιχνίαστοι ( anexichniastoi) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent (the adverb is implied from the preceding clause).+11:33Cf Jb 5:9, 11:7, 15:8; Ps 36:6, 92:5.+11:34Following the MT in translation here. Cf NLT.+11:34σύμβουλος αὐτοῦ ( sumboulos) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+11:34Is 40:13+11:35Lit to him.+11:35Lit he.+11:35Jb 41:11+11:36ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν ( ex autou kai di’ autou kai eis auton) is in P2 (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore a cleft-construction has been used to give extra focus to this constituent.+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.+12:2The imperatives in this verse are interpreted as functioning permissively (for the same reasons discussed by the UBSHS at 2 Co 13:11) (see UBSHS [2 Co], 244; cf also UBSHS [Rm], 235). This is reflected in the translation. Cf CJB, NLT, TEV.+12:2IT. Cf Ga 1:4.+12:2Cf Rm 8:12-13.+12:2The imperatives in this verse are interpreted as functioning permissively (for the same reasons discussed by the UBSHS at 2 Co 13:11) (see UBSHS [2 Co], 244). This is reflected in the translation. Cf CJB, NLT, TEV.+12:2Cf Rm 1:21, 1:28, 8:5-6.+12:2In this context, τέλειος ( teleios) is being used in the sense of “blameless” (cf, eg, the LXX at Gn 6:9 and Dt 18:13). Cf also, eg, Eph 1:4; Php 1:10, 2:15.+12:3Lit by the grace. ME (see translation and notes at Rm 1:5; 1 Co 1:10, 4:10). Cf NLT.+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).+12:4πολλὰ μέλη ( polla melē) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+12:4πάντα ( panta) is in an embedded focal position (see BART Display), and has therefore been segmented with commas for extra focus.+12:4τὴν αὐτὴν πρᾶξιν ( tēn autēn praxin) is in a split focal position (see BART Display and LDGNT). The DFE has been italicized for extra focus and emphasis.+12:4Following the lead of the NCV and TEV in translation here.+12:5IT. A concessive idea is implied here. Cf TEV.+12:5ἓν σῶμά ( hen sōma) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+12:5Lit and with respect to one are members of one another. ME. Cf CJB, ISV, NCV, NIV, TEV. ἀλλήλων ( allēlōn) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+12:6Lit according to the grace given to us. ME (see translation and notes at 1 Co 3:10).+12:6διάφορα ( diaphora) is in a DFE position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+12:6Or in agreement with the faith. Cf NCV.+12:8IT. Cf TEV.+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.+12:10φιλόστοργοι ( philostorgoi) is in a DFE position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore inversion has been used to give extra focus to this constituent.+12:10προηγούμενοι ( proēgoumenoi) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+12:11Or in diligence, not lacking; or in zeal, not lagging. Cf translation and notes at 2 Co 7:11-12, 8:7-16. ὀκνηροί ( oknēroi) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+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.+12:11δουλεύοντες ( douleuontes) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+12:12χαίροντες ( chairontes) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+12:12ὑπομένοντες ( hupomenontes) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+12:12προσκαρτεροῦντες ( proskarterountes) 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.+12:13κοινωνοῦντες ( koinōnountes) 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 welcoming strangers pursuing. ME(H) (see UBSHS [Rm], 240). Cf TEV. διώκοντες ( diōkontes) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+12:16τὸ αὐτὸ ( to auto) is in P2 position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+12:16τὰ ὑψηλὰ ( ta hupsēla) is in P2 (see BART Display and LDGNT), and therefore this element has been placed in clause-final for primary focus and stress.+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).+12:17μηδενὶ ( mēdeni) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus and emphasis to this constituent.+12:17κακὸν ἀντὶ κακοῦ ( kakon anti kakou) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+12:17Maintaining consistency in translation with 2 Co 8:21 (cf CJB and NIV there).+12:18μετὰ πάντων ἀνθρώπων ( meta pantōn anthrōpōn) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+12:19ἑαυτοὺς ( heautous) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+12:19Lit give place to the wrath. ME (see UBSHS [Rm], 242). Cf NLT, TEV.+12:19ἐμοὶ ( emoi) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+12:19ἐγὼ ( egō) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured so as to give extra focus to this constituent.+12:19Dt 32:35+12:20The participle is interpreted as an adverbial participle of means. This is reflected in the translation. Cf CJB, ESV, NRSV, RSV, TEV.+12:20τοῦτο ( touto) in P2 (see BART Display and LDGNT), and therefore an adjective has been used to give extra focus to this element within the ME (see following note).+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+12:21The imperative here is interpreted as functioning permissively. This is reflected in the translation. Cf NCV, NLT, TEV.