Romans 1–16

Footnotes

1. 1 Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2. 2 Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” ( ). The most accurate translation is “bondservant” (sometimes found in the for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
3. 3 Many important , as well as several others (𝔓26 א A G Ψ 33 1739 1881 𝔐), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (𝔓10 B 81 ). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.
4. 4 Grk “a called apostle.”
5. 5 The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion theou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ; M. Zerwick, , §§36–39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
6. 6 Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
7. 7 Grk “born of the seed” (an idiom).
8. 8 Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
9. 9 Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (horisthentos, from ὁρίζω, horizō) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
10. 10 Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
11. 11 Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
12. 12 Grk “through whom.”
13. 13 Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.
14. 14 Grk “and apostleship for obedience.”
15. 15 The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (), 1:. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” 52 (1990): .
16. 16 Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The , with its translation “And you also are among those who are called,” takes the phrase ἐν οἲς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἲς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
17. 17 Grk “called of Jesus Christ.”
18. 18 For location see .
19. 19 Although the first part of v. 7 is not a complete English sentence, it maintains the “From … to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2–6), which makes the first half of v. 7 appear as an isolated sentence fragment.
20. 20 Grk “Grace to you and peace.”
21. 21 Grk “First.” Paul never mentions a second point, so J. B. translated “I must begin by telling you.…”
22. 22 Grk “whom I serve in my spirit in the gospel.”
23. 23 Grk “as.”
24. 24 Grk “remember you, always asking.”
25. 25 Grk “succeed in coming to you in the will of God.”
26. 26 Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
27. 27 Grk “that is, to be comforted together with you through the faith in one another.”
28. 28 The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
29. 29 Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
30. 30 Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
31. 31 Or “obligated.”
32. 32 Or “willing, ready”; Grk “so my eagerness [is] to preach …” The word πρόθυμος (prothumos, “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
33. 33 For location see .
34. 34 Here the Greek refers to anyone who is not Jewish.
35. 35 The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [], 1:) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25–30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
36. 36 Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
37. 37 Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pisteōs eis pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (), 1:.
38. 38 A quotation from Hab 2:4.
39. 39 The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18–32 to refer to all people (not just Gentiles), while 2:1–3:20 points out that the Jew is no exception (Romans [], 1:; 1:).
40. 40 “Their” is implied in the Greek, but is supplied because of English style.
41. 41 Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
42. 42 Grk “is manifest to/in them.”
43. 43 Grk “they”; the referent (people) has been specified in the translation for clarity.
44. 44 Grk “heart.”
45. 45 The participle φάσκοντες (phaskontes) is used concessively here.
46. 46 Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (aphthartos, “immortal, imperishable, incorruptible”) and φθαρτός (phthartos, “mortal, corruptible, subject to decay”).
47. 47 Possibly an allusion to Ps 106:19–20.
48. 48 Possibly an allusion to Ps 81:12.
49. 49 The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesthai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
50. 50 Grk “among them.”
51. 51 Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
52. 52 Grk “the lie.”
53. 53 Or “creature, created things.”
54. 54 Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (chrēsis) has the force of “sexual relations” here (L&N 23.65).
55. 55 Grk “likewise so also the males abandoning the natural function of the female.”
56. 56 Grk “burned with intense desire” (L&N 25.16).
57. 57 Grk “another, men committing … and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
58. 58 Grk “and just as they did not approve to have God in knowledge.”
59. 59 Grk “the things that are improper.”
60. 60 Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
61. 61 Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
62. 62 Or “promise-breakers.”
63. 63 Grk “who, knowing …, not only do them but also approve …” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
64. 64 Grk “are worthy of death.”
65. 65 “Vice lists” like vv. 28–32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19–21; 1 Tim 1:9–10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25–26.
66. 1 Rom 2:1–29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [], 101–9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17–24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito,” Romans 2: A Deuteronomistic Reading,” 59 [1995]: 21–37).
67. 2 Some interpreters (e.g., C. K. Barrett, Romans [], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
68. 3 That is, “you have nothing to say in your own defense” (so translated by ).
69. 4 Grk “O man.”
70. 5 Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
71. 6 Grk “in/by (that) which.”
72. 7 Or “based on truth.”
73. 8 Grk “do you think this,” referring to the clause in v. 3b.
74. 9 Grk “O man, the one who judges.”
75. 10 Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
76. 11 Grk “being unaware.”
77. 12 Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 16:3.
78. 13 Grk “in the day of wrath and revelation of the righteous judgment of God.”
79. 14 Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
80. 15 Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
81. 16 A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
82. 17 This contrast is clearer and stronger in Greek than can be easily expressed in English.
83. 18 Grk “those who [are] from selfish ambition.”
84. 19 Grk “are persuaded by, obey.”
85. 20 No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone …”
86. 21 Grk “every soul of man.”
87. 22 Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
88. 23 Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
89. 24 This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [], ; ) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
90. 25 The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
91. 26 Gentile is a NT term for a non-Jew.
92. 27 Some (e.g. C. E. B. Cranfield, Romans [], 1:) take the phrase φύσει (phusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.
93. 28 Grk “do by nature the things of the law.”
94. 29 Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
95. 30 Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
96. 31 Or “excuse.”
97. 32 Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
98. 33 The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
99. 34 Grk “of people.”
100. 35 On my gospel cf. Rom 16:25; 2 Tim 2:8.
101. 36 The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
102. 37 Grk “boast in God.” This may be an allusion to Jer 9:24.
103. 38 Grk “the will.”
104. 39 Grk “because of being instructed out of the law.”
105. 40 This verb is parallel to the verbs in vv. 17–18a, so it shares the conditional meaning even though the word “if” is not repeated.
106. 41 The structure of vv. 21–24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17–20; others see vv. 17–20 as an instance of anacoluthon (a broken off or incomplete construction).
107. 42 Or “detest.”
108. 43 A quotation from Isa 52:5.
109. 44 Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10–14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [], 1:) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomē) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” 35 [1989]: 77–80).
110. 45 This contrast is clearer and stronger in Greek than can be easily expressed in English.
111. 46 Grk “if you should be a transgressor of the law.”
112. 47 The Greek word φυλάσσω (phulassō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
113. 48 Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
114. 49 Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as διά A.3.c indicates.
115. 50 Grk “letter.”
116. 51 On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
117. 52 Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” ().
118. 53 Grk “letter.”
119. 54 Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
120. 1 Grk “much in every way.”
121. 2 Most witnesses (א A D2 33 𝔐) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* latt). A few have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. has the γάρ in brackets, indicating doubt as to its authenticity. Grk “first indeed that.”
122. 3 Grk “they were.”
123. 4 The referent of λόγια (logia, “oracles”) has been variously understood: (1) λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” 130 [1973]: ); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
124. 5 Grk “every man”; but ἄνθρωπος (anthrōpos) is used in a generic sense here to stress humanity rather than masculinity.
125. 6 Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.
126. 7 Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.
127. 8 Or “prevail when you judge.” A quotation from Ps 51:4.
128. 9 Or “shows clearly.”
129. 10 Grk “That God is not unjust to inflict wrath, is he?”
130. 11 The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
131. 12 Grk “abounded unto.”
132. 13 Grk “(as we are slandered and some affirm that we say …).”
133. 14 Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
134. 15 Verses 10–12 are a quotation from Ps 14:1–3.
135. 16 Grk “their throat is an opened grave.”
136. 17 A quotation from Pss 5:9; 140:3.
137. 18 Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
138. 19 A quotation from Ps 10:7.
139. 20 Rom 3:15–17 is a quotation from Isa 59:7–8.
140. 21 A quotation from Ps 36:1.
141. 22 Grk “in,” “in connection with.”
142. 23 An allusion to Ps 143:2.
143. 24 Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [], 1:). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” 43 [1991]: 89–101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.