BHT with Full Translator’s NotesRomans 6 =
6
“It Was into Union with His Death That We Were Baptized”
1 What, then, shall we say? Should we go on living in sin so that the gift may be lavished even more? 2 Absolutely not! We who died to the power+ of sin, how can we continue to live in it? 3 Or have you forgotten+ that, in the case+ of all of us who were baptized into union+ with Messiah Jesus, it was+ into union+ with his death that we were baptized? 4 Therefore, we were placed in the tomb with him, as it were,+ through baptism into union with his death, so that just as the Messiah was raised from the dead through the glorious power+ of the Father, by that same power+ we would conduct ourselves in newness of life.+ 5 If we have become so closely+ united with the Messiah+ in the likeness of his death, you see, we will certainly be united with him in the likeness, too,+ of his resurrection, 6 understanding this, that our former+ nature+ was crucified with him so that our bodies of sin would have strength to resist sin’s overpowering tenacity and sway,+ and thus+ we no longer be slaves to it.+ 7 The person who has died, you see, has come to be mercifully+ regarded as righteous to the effect of freedom from+ the enslaving and tyrannical+ power of sin.+
8 Now if we have died with the Messiah, we have complete confidence+ that we will also share in his life,+ 9 because+ we know that the Messiah, having been raised from the dead, will never die again; death no longer holds over him any power and sway.+ 10 The death he died, you see, he died once and for all in order to break+ the power of sin+.+ The life he lives, however, he lives continually in united fellowship+ with God. 11 Accordingly, you, for your part, are to think of yourselves as being dead to the power of sin, on the one hand, but as experiencing new life in fellowship with God through union with Messiah Jesus, on the other.+
12 In light of these things, sin must no longer be allowed to hold sway+ in your mortal bodies, so that you yield to the wicked things it wants you to do.+ 13 You must not surrender any part of your bodies+ to the control of sin, so that they end up being wielded as weapons of wickedness,+ but must offer yourselves to God as sacrifices+ brought to life from death itself,+ and surrender each part of your bodies+ to God’s control, so that he may wield them as weapons of righteousness.+ 14 Sin, you see, shall not be your master,+ because you are subject+ not+ to Torah, but to the gift.+
“You Became Obedient from the Heart to That Pattern of Teaching to Which You Were Entrusted”
15 What, then, are we to conclude?+ Should we do what is sinful because we are subject not+ to Torah but to the gift? Absolutely not!+ 16 Surely you realize, don’t you, that when you surrender yourselves as slaves to obey someone,+ it is+ the one you obey of whom you are, in fact,+ slaves—either of sin, which results in death, or of obedience, which results in righteousness?+ 17 But thanks be to God that, although you used to be slaves of sin, you became obedient from the heart+ to that pattern+ of teaching to which you were entrusted,+ 18 and, having been set free from slavery+ to sin, became slaves of righteousness.+ 19 (It is+ plain, everyday language that I am using here, since this is hard for you to understand.+) For just as you at one time+ surrendered the parts of your bodies+ as slaves to the control of impurity and wickedness, which resulted in even more+ wickedness, so now you must surrender them+ as slaves to the control of righteousness, which results in further+ holiness. 20 When you were slaves, you see,+ of sin, you were of righteousness+ anything but slaves.+ 21 What kind of harvest, therefore, were you reaping at that time from the wicked+ things about which you now feel so+ ashamed? The outcome+ of those things, after all, is death!+ 22 Now, however, since+ you have been freed from the power of sin and have become slaves of God, you are harvesting righteous+ fruit,+ resulting in holiness.+ And the outcome?+ Life in the age to come!+ 23 The wages of sin, you see, is death. The gift of God, however, results+ in life in the coming age, in union with Messiah Jesus our Lord.+
+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.
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