Romans 6–11

Footnotes

1. 1 Grk “may walk in newness of life,” in which ζωῆς (zōēs) functions as an attributed genitive (see , where this verse is given as a prime example).
2. 2 Grk “we will certainly also of his resurrection.”
3. 3 Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
4. 4 Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargeō) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).
5. 5 Verse 7 forms something of a parenthetical comment in Paul’s argument.
6. 6 Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
7. 7 The present tense here has been translated as a futuristic present (see , where this verse is listed as an example).
8. 8 Some Alexandrian and Byzantine (𝔓94vid א* B C 81 365 1506 1739 1881 ) have the infinitive “to be” (εἶναι, einai) following “yourselves“. The infinitive is lacking from some of the Alexandrian and Western texttypes (𝔓46vid A D*,c F G 33vid ). The infinitive is found elsewhere in the majority of Byzantine , suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. includes the infinitive in brackets, indicating doubt as to its authenticity.
9. 9 Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
10. 10 Or “weapons, tools.”
11. 11 Or “wickedness, injustice.”
12. 12 Or “weapons, tools.”
13. 13 Grk “to whom you present yourselves.”
14. 14 Grk “as slaves for obedience.” See the note on the word “slave” in .
15. 15 Grk “either of sin unto death, or obedience unto righteousness.”
16. 16 Grk “you were slaves of sin but you obeyed.”
17. 17 Or “type, form.”
18. 18 Or “because of your natural limitations” (). Verse 19 forms something of a parenthetical comment in Paul’s argument.
19. 19 Grk “fruit.”
20. 20 Grk “have,” in a tense emphasizing their customary condition in the past.
21. 21 The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God.…”
22. 22 Grk “fruit.”
23. 23 A figurative extension of ὀψώνιον (opsōnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.
24. 1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
25. 2 Here person refers to a human being.
26. 3 Grk “the,” with the article used as a possessive pronoun ( ).
27. 4 Grk “husband.” Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.
28. 5 There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
29. 6 Grk “the,” with the article used as a possessive pronoun ( ).
30. 7 Grk “brothers.” See note on the phrase “brothers and sisters” in .
31. 8 Grk “that we might bear fruit to God.”
32. 9 That is, before we were in Christ.
33. 10 Or “sinful passions.”
34. 11 Grk “our members”; the words “of our body” have been supplied to clarify the meaning.
35. 12 Grk “having died.” The participle ἀποθανόντες (apothanontes) has been translated as a causal adverbial participle.
36. 13 Grk “in the newness of the Spirit and not in the oldness of the letter.”
37. 14 Romans 7:7–25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [], 181–268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7–25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4–6, 9).
38. 15 Grk “I would not have known covetousness.”
39. 16 A quotation from Exod 20:17 and Deut 5:21.
40. 17 Or “covetousness.”
41. 18 Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.
42. 19 Grk “and there was found in/for me the commandment which was for life—this was for death.”
43. 20 Or “and through it killed me.”
44. 21 Grk “under sin.”
45. 22 Grk “but what I hate, this I do.”
46. 23 Grk “I agree with the law that it is good.”
47. 24 Grk “For to wish is present in/with me, but not to do it.”
48. 25 Most (א* A 1739 1881 𝔐 sy) read “I give thanks to God” rather than “Now thanks be to God” (א1 [B] Ψ 33 81 104 365 1506 ), the reading of . The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucharistō tō theō) possibly arose from a transcriptional error in which several letters were doubled ( ). The conjunction δέ (de, “now”) is included in some as well (א1 Ψ 33 81 104 365 1506 ), but it should probably not be considered original. The support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 𝔐 lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.
49. 26 There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
50. 27 Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
51. 28 The words “I serve” have been repeated here for clarity.
52. 1 The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mē kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid 𝔐) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The follows the longest reading found in 𝔐.
53. 2 Grk “for the law of the Spirit of life.”
54. 3 Most read the first person singular pronoun με (me) here (A D 1739c 1881 𝔐 lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, ēleutherōsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.
55. 4 Grk “in that.”
56. 5 Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
57. 6 Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
58. 7 Or “are not controlled by the flesh but by the Spirit.”
59. 8 Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
60. 9 Or “life-giving.” Grk “the Spirit is life.”
61. 10 The one who raised Jesus from the dead refers to God (also in the following clause).
62. 11 Several read Ἰησοῦν (Iēsoun, “Jesus”) after Χριστόν (Christon, “Christ”; א* A D* 630 1506 1739 1881 bo); C 81 104 lat have Ἰησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א2 B D2 F G Ψ 33 𝔐 sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).
63. 12 Most (B D F G Ψ 33 1739 1881 𝔐 lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C(*) 81 104 1505 1506 al, and is slightly preferred.
64. 13 There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
65. 14 Grk “brothers.” See note on the phrase “brothers and sisters” in .
66. 15 Grk “are about to, are certainly going to.”
67. 16 This remark is parenthetical to Paul’s argument.
68. 17 Grk “For as many as are being led by the Spirit of God, these are.”
69. 18 Grk “slavery again to fear.”
70. 19 The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
71. 20 Or “in that.”
72. 21 Or possibly “with.” , however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit ( of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying of association (and is supported by , , etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summartureō) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (martureō). This is surely the case in the only other NT text with a (Rom 9:1). (3) Contextually, a of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [], 1:]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
73. 22 Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs—that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν … δέ (men … de, “on the one hand … on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
74. 23 Grk “are not worthy [to be compared].”
75. 24 Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
76. 25 Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. , .
77. 26 See the note on “adoption” in v. .
78. 27 Grk “body.”
79. 28 Or “perseverance.”
80. 29 Or “for we do not know what we ought to pray for.”
81. 30 he refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
82. 31 Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
83. 32 ὁ θεός (ho theos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by 𝔓46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 𝔐 latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [], 1:).
84. 33 Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
85. 34 Grk “brothers.” See note on the phrase “brothers and sisters” in .