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2 Corinthians 11:16-13:13
New English Translation

Paul’s Sufferings for Christ

16 I say again, let no one think that I am a fool.[a] But if you do, then at least accept me as a fool, so that I too may boast a little. 17 What I am saying with this boastful confidence[b] I do not say the way the Lord would.[c] Instead it is, as it were, foolishness. 18 Since many[d] are boasting according to human standards,[e] I too will boast. 19 For since you are so wise, you put up with[f] fools gladly. 20 For you put up with[g] it if someone makes slaves of you, if someone exploits you, if someone takes advantage of you, if someone behaves arrogantly[h] toward you, if someone strikes you in the face. 21 (To my disgrace[i] I must say that we were too weak for that!)[j] But whatever anyone else dares to boast about[k] (I am speaking foolishly), I also dare to boast about the same thing.[l] 22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23 Are they servants of Christ? (I am talking like I am out of my mind!) I am even more so: with much greater labors, with far more imprisonments, with more severe beatings, facing death many times. 24 Five times I received from the Jews forty lashes less one.[m] 25 Three times I was beaten with a rod.[n] Once I received a stoning.[o] Three times I suffered shipwreck. A night and a day I spent adrift in the open sea. 26 I have been on journeys many times, in dangers from rivers, in dangers from robbers,[p] in dangers from my own countrymen, in dangers from Gentiles, in dangers in the city, in dangers in the wilderness,[q] in dangers at sea, in dangers from false brothers, 27 in hard work and toil,[r] through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing.[s] 28 Apart from other things,[t] there is the daily pressure on me of my anxious concern[u] for all the churches. 29 Who is weak, and I am not weak? Who is led into sin,[v] and I do not burn with indignation? 30 If I must boast,[w] I will boast about the things that show my weakness.[x] 31 The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying. 32 In Damascus, the governor[y] under King Aretas was guarding the city of Damascus[z] in order to arrest[aa] me, 33 but I was let down in a rope-basket[ab] through a window in the city wall, and escaped his hands.

Paul’s Thorn in the Flesh

12 It is necessary to go on boasting.[ac] Though it is not profitable, I will go on to visions and revelations from the Lord. 2 I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven. 3 And I know that this man (whether in the body or apart from the body I do not know, God knows) 4 was caught up into paradise[ad] and heard things too sacred to be put into words,[ae] things that a person[af] is not permitted to speak. 5 On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses. 6 For even if I wish to boast, I will not be a fool, for I would be telling[ag] the truth, but I refrain from this so that no one may regard[ah] me beyond what he sees in me or what he hears from me, 7 even because of the extraordinary character of the revelations. Therefore,[ai] so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble[aj] me—so that I would not become arrogant.[ak] 8 I asked the Lord three times about this, that it would depart from me. 9 But[al] he said to me, “My grace is enough[am] for you, for my[an] power is made perfect[ao] in weakness.” So then, I will boast most gladly[ap] about my weaknesses, so that the power of Christ may reside in[aq] me. 10 Therefore I am content with[ar] weaknesses, with insults, with troubles, with persecutions and difficulties[as] for the sake of Christ, for whenever I am weak, then I am strong.

The Signs of an Apostle

11 I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison[at] to those “super-apostles,” even though I am nothing. 12 Indeed, the signs of an apostle were performed among you with great perseverance[au] by signs and wonders and powerful deeds.[av] 13 For how[aw] were you treated worse than the other churches, except that I myself was not a burden to you? Forgive me this injustice! 14 Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have[ax] to save up for their parents, but parents for their children. 15 Now I will most gladly spend and be spent for your lives![ay] If I love you more, am I to be loved less? 16 But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit! 17 I have not taken advantage of you through anyone I have sent to you, have I?[az] 18 I urged Titus to visit you[ba] and I sent our[bb] brother along with him. Titus did not take advantage of you, did he?[bc] Did we not conduct ourselves in the same spirit? Did we not behave in the same way?[bd] 19 Have you been thinking all this time[be] that we have been defending ourselves to you? We are speaking in Christ before God, and everything we do, dear friends, is to build you up.[bf] 20 For I am afraid that somehow when I come I will not find you what I wish, and you will find me[bg] not what you wish. I am afraid that[bh] somehow there may be quarreling, jealousy, intense anger, selfish ambition,[bi] slander, gossip, arrogance, and disorder. 21 I am afraid that[bj] when I come again, my God may humiliate me before you, and I will grieve for[bk] many of those who previously sinned and have not repented of the impurity, sexual immorality, and licentiousness that they have practiced.

Paul’s Third Visit to Corinth

13 This is the third time I am coming to visit[bl] you. By the testimony[bm] of two or three witnesses every matter will be established.[bn] 2 I said before when I was present the second time and now, though absent, I say again to those who sinned previously and to all the rest, that if I come again, I will not spare anyone,[bo] 3 since you are demanding proof that Christ is speaking through me. He[bp] is not weak toward you but is powerful among you. 4 For indeed he was crucified by reason of weakness, but he lives because of God’s power. For we also are weak in him, but we will live together with him, because of God’s power toward you. 5 Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test![bq] 6 And I hope that you will realize that we have not failed the test![br] 7 Now we pray to God that you may not do anything wrong, not so that we may appear to have passed the test,[bs] but so that you may do what is right[bt] even if we may appear to have failed the test.[bu] 8 For we cannot do anything against the truth, but only for the sake of the truth. 9 For we rejoice whenever we are weak, but you are strong. And we pray for this: that you may become fully qualified.[bv] 10 Because of this I am writing these things while absent, so that when I arrive[bw] I may not have to deal harshly with you[bx] by using my authority—the Lord gave it to me for building up, not for tearing down!

Final Exhortations and Greetings

11 Finally, brothers and sisters,[by] rejoice, set things right, be encouraged, agree with one another, live in peace, and the God of love and peace will be with you. 12 [bz] Greet one another with a holy kiss. All the saints greet you. 13 The grace of the Lord Jesus Christ and the love of God and the fellowship[ca] of the Holy Spirit be with you all.[cb]

Footnotes

  1. 2 Corinthians 11:16 tn Or “am foolish.”
  2. 2 Corinthians 11:17 tn Grk “with this confidence of boasting.” The genitive καυχήσεως (kauchēseōs) has been translated as an attributive genitive (the noun in the genitive functions as an adjective of the noun modified).
  3. 2 Corinthians 11:17 tn Or “say with the Lord’s authority.”
  4. 2 Corinthians 11:18 sn Many is a reference to Paul’s opponents.
  5. 2 Corinthians 11:18 tn Grk “according to the flesh.”
  6. 2 Corinthians 11:19 tn Or “you tolerate.”
  7. 2 Corinthians 11:20 tn Or “you tolerate.”
  8. 2 Corinthians 11:20 tn See L&N 88.212.
  9. 2 Corinthians 11:21 tn Or “my shame.”
  10. 2 Corinthians 11:21 sn It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7-10; Gal 4:15).
  11. 2 Corinthians 11:21 tn The words “to boast about” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.
  12. 2 Corinthians 11:21 tn Grk “I also dare”; the words “to boast about the same thing” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.
  13. 2 Corinthians 11:24 tn Grk “forty less one”; this was a standard sentence. “Lashes” is supplied to clarify for the modern reader what is meant.
  14. 2 Corinthians 11:25 sn Beaten with a rod refers to the Roman punishment of admonitio according to BDAG 902 s.v. ῥαβδίζω. Acts 16:22 describes one of these occasions in Philippi; in this case it was administered by the city magistrates, who had wide powers in a military colony.
  15. 2 Corinthians 11:25 sn Received a stoning. See Acts 14:19, where this incident is described.
  16. 2 Corinthians 11:26 tn Or “bandits.” The word normally refers more to highwaymen (“robbers”) but can also refer to insurrectionists or revolutionaries (“bandits”).
  17. 2 Corinthians 11:26 tn Or “desert.”
  18. 2 Corinthians 11:27 tn The two different words for labor are translated “in hard work and toil” by L&N 42.48.
  19. 2 Corinthians 11:27 tn Grk “in cold and nakedness.” Paul does not mean complete nakedness, however, which would have been repugnant to a Jew; he refers instead to the lack of sufficient clothing, especially in cold weather. A related word is used to 1 Cor 4:11, also in combination with experiencing hunger and thirst.
  20. 2 Corinthians 11:28 sn Apart from other things. Paul refers here either (1) to the external sufferings just mentioned, or (2) he refers to other things he has left unmentioned.
  21. 2 Corinthians 11:28 tn “Anxious concern,” so translated in L&N 25.224.
  22. 2 Corinthians 11:29 tn Or “who is caused to stumble.”
  23. 2 Corinthians 11:30 tn Grk “If boasting is necessary.”
  24. 2 Corinthians 11:30 tn Or “about the things related to my weakness.”
  25. 2 Corinthians 11:32 tn Grk “ethnarch.”sn The governor was an official called an “ethnarch” who was appointed to rule on behalf of a king over a certain region.
  26. 2 Corinthians 11:32 tn Grk “the city of the Damascenes.”
  27. 2 Corinthians 11:32 tn Or “to seize,” “to catch.”
  28. 2 Corinthians 11:33 tn In Acts 9:25 the same basket used in Paul’s escape is called a σπυρίς (spuris), a basket larger than a κόφινος (kophinos). It was very likely made out of rope, so the translation “rope-basket” is used.
  29. 2 Corinthians 12:1 tn Grk “Boasting is necessary.”
  30. 2 Corinthians 12:4 sn In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the “third heaven” in v. 2. Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.
  31. 2 Corinthians 12:4 tn Or “things that cannot be put into words.”
  32. 2 Corinthians 12:4 tn Grk “a man.”
  33. 2 Corinthians 12:6 tn Or “speaking.”
  34. 2 Corinthians 12:6 tn Or “may think of.”
  35. 2 Corinthians 12:7 tc Most mss (P46 D Ψ 1881 M) lack διό (dio, “Therefore”), but the widespread distribution and quality of mss which include it (א A B F G 0243 33 81 1175 1739) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [hina, “so that”] next).
  36. 2 Corinthians 12:7 tn Or “to harass.”
  37. 2 Corinthians 12:7 tn The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.
  38. 2 Corinthians 12:9 tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.
  39. 2 Corinthians 12:9 tn Or “is sufficient.”
  40. 2 Corinthians 12:9 tc The majority of later mss (א2 Ac D1 Ψ 0243 0278 33 1739 1881 M) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (P46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.
  41. 2 Corinthians 12:9 tn Or “my power comes to full strength.”
  42. 2 Corinthians 12:9 tn “Most gladly,” a comparative form used with superlative meaning and translated as such.
  43. 2 Corinthians 12:9 tn Or “may rest on.”
  44. 2 Corinthians 12:10 tn Or “I take delight in.”
  45. 2 Corinthians 12:10 tn Or “calamities.”
  46. 2 Corinthians 12:11 tn Or “I am in no way inferior.”
  47. 2 Corinthians 12:12 tn Or “patience,” “endurance.”
  48. 2 Corinthians 12:12 tn Or “and miracles.”
  49. 2 Corinthians 12:13 tn Grk “For in what respect.”
  50. 2 Corinthians 12:14 tn Grk “children ought not,” but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent’s way.
  51. 2 Corinthians 12:15 tn Grk “souls.”
  52. 2 Corinthians 12:17 tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “have I?” at the end of the clause. The question is rhetorical.
  53. 2 Corinthians 12:18 tn The words “to visit you” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.
  54. 2 Corinthians 12:18 tn Grk “the.”
  55. 2 Corinthians 12:18 tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “did he?” at the end of the clause.
  56. 2 Corinthians 12:18 tn Grk “[Did we not walk] in the same tracks?” This is an idiom that means to imitate someone else or to behave as they do. Paul’s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.
  57. 2 Corinthians 12:19 tc The reading “all this time” (πάλαι, palai) is found in several early and significant Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א2 D Ψ 0278 M sy bo; the reading οὐ πάλαι (ou palai) is read by P46, making the question even more emphatic. The reading of P46 could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the autographic wording here.
  58. 2 Corinthians 12:19 tn Or “for your strengthening”; Grk “for your edification.”
  59. 2 Corinthians 12:20 tn Grk “and I will be found by you.” The passive construction has been converted to an active one in the translation.
  60. 2 Corinthians 12:20 tn The words “I am afraid that” are not repeated in the Greek text, but are needed for clarity.
  61. 2 Corinthians 12:20 tn Or “intense anger, hostility.”
  62. 2 Corinthians 12:21 tn The words “I am afraid that” are not repeated in the Greek text from v. 20, but are needed for clarity.
  63. 2 Corinthians 12:21 tn Or “I will mourn over.”
  64. 2 Corinthians 13:1 tn The word “visit” is not in the Greek text, but is implied.
  65. 2 Corinthians 13:1 tn Grk “By the mouth.”
  66. 2 Corinthians 13:1 sn A quotation from Deut 19:15 (also quoted in Matt 18:16; 1 Tim 5:19).
  67. 2 Corinthians 13:2 tn The word “anyone” is not in the Greek text but is implied.
  68. 2 Corinthians 13:3 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  69. 2 Corinthians 13:5 tn Or “unless indeed you are disqualified.”
  70. 2 Corinthians 13:6 tn Or “that we are not disqualified.”
  71. 2 Corinthians 13:7 tn Or “that we may appear to be approved.”
  72. 2 Corinthians 13:7 tn Or “what is good.”
  73. 2 Corinthians 13:7 tn Or “even if we appear disapproved.”
  74. 2 Corinthians 13:9 tn Or “fully equipped.”
  75. 2 Corinthians 13:10 tn Grk “when I am present,” but in the context of Paul’s third (upcoming) visit to Corinth, this is better translated as “when I arrive.”
  76. 2 Corinthians 13:10 tn The words “with you” are not in the Greek text, but are implied.
  77. 2 Corinthians 13:11 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.
  78. 2 Corinthians 13:12 sn The versification of vv. 12 and 13 in the NET (so also NRSV, NLT) is according to the versification in the NA28 and UBS5 editions of the Greek text. Some translations, however, break the material up into three verses, i.e., 12-14 (NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material.
  79. 2 Corinthians 13:13 tn Or “communion.”
  80. 2 Corinthians 13:13 tc Most witnesses, especially later ones (א2 D Ψ M lat sy bo), conclude this letter with ἀμήν (amēn, “amen”), while several early and significant mss (P46 א* A B F G 0243 6 33 630 1175 1739 1881 sa) lack the particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians.
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Romans 1
New English Translation

Salutation

1 From Paul,[a] a slave[b] of Christ Jesus,[c] called to be an apostle,[d] set apart for the gospel of God.[e] 2 This gospel[f] he promised beforehand through his prophets in the holy scriptures, 3 concerning his Son who was a descendant[g] of David with reference to the flesh,[h] 4 who was appointed the Son-of-God-in-power[i] according to the Holy Spirit[j] by the resurrection[k] from the dead, Jesus Christ our Lord. 5 Through him[l] we have received grace and our apostleship[m] to bring about the obedience[n] of faith[o] among all the Gentiles on behalf of his name. 6 You also are among them,[p] called to belong to Jesus Christ.[q] 7 To all those loved by God in Rome, called to be saints:[r] Grace and peace to you[s] from God our Father and the Lord Jesus Christ!

Paul’s Desire to Visit Rome

8 First of all,[t] I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. 9 For God, whom I serve in my spirit in the gospel[u] of his Son, is my witness that[v] I continually remember you 10 and I always ask[w] in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God.[x] 11 For I long to see you, so that I may impart to you some spiritual gift[y] to strengthen you, 12 that is, that we may be mutually comforted by one another’s faith,[z] both yours and mine. 13 I do not want you to be unaware,[aa] brothers and sisters,[ab] that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles.[ac] 14 I am a debtor[ad] both to the Greeks and to the barbarians, both to the wise and to the foolish. 15 Thus I am eager[ae] also to preach the gospel to you who are in Rome.

The Power of the Gospel

16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.[af] 17 For the righteousness[ag] of God is revealed in the gospel[ah] from faith to faith,[ai] just as it is written, “The righteous by faith will live.”[aj]

The Condemnation of the Unrighteous

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people[ak] who suppress the truth by their[al] unrighteousness,[am] 19 because what can be known about God is plain to them,[an] because God has made it plain to them. 20 For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen, because they are understood through what has been made. So people[ao] are without excuse. 21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts[ap] were darkened. 22 Although they claimed[aq] to be wise, they became fools 23 and exchanged the glory of the immortal God for an image resembling mortal human beings[ar] or birds or four-footed animals[as] or reptiles.

24 Therefore God gave them over[at] in the desires of their hearts to impurity,[au] to dishonor[av] their bodies among themselves.[aw] 25 They[ax] exchanged the truth of God for a lie[ay] and worshiped and served the creation[az] rather than the Creator, who is blessed forever! Amen.

26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones,[ba] 27 and likewise the men also abandoned natural relations with women[bb] and were inflamed in their passions[bc] for one another. Men[bd] committed shameless acts with men and received in themselves the due penalty for their error.

28 And just as they did not see fit to acknowledge God,[be] God gave them over to a depraved mind, to do what should not be done.[bf] 29 They are filled[bg] with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with[bh] envy, murder, strife, deceit, hostility. They are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 31 senseless, covenant-breakers,[bi] heartless, ruthless. 32 Although they fully know[bj] God’s righteous decree that those who practice such things deserve to die,[bk] they not only do them but also approve of those who practice them.[bl]

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Footnotes

  1. Romans 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Romans 1:1 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG 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” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn 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. Romans 1:1 tc Many significant mss, 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 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely autographic (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. Romans 1:1 tn Grk “a called apostle.”
  5. Romans 1:1 tn 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 ExSyn 119-21; M. Zerwick, Biblical Greek, §§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. Romans 1:2 tn 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. Romans 1:3 tn Grk “born of the seed” (an idiom).
  8. Romans 1:3 tn 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. Romans 1:4 sn 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. Romans 1:4 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
  11. Romans 1:4 tn 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. Romans 1:5 tn Grk “through whom.”
  13. Romans 1:5 tn 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. Romans 1:5 tn Grk “and apostleship for obedience.”
  15. Romans 1:5 tn 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 (ICC), 1:66. 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),” WTJ 52 (1990): 201-24.
  16. Romans 1:6 tn 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 NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς 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 οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
  17. Romans 1:6 tn Grk “called of Jesus Christ.”
  18. Romans 1:7 tn 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.
  19. Romans 1:7 tn Grk “Grace to you and peace.”
  20. Romans 1:8 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
  21. Romans 1:9 tn Grk “whom I serve in my spirit in the gospel.”
  22. Romans 1:9 tn Grk “as.”
  23. Romans 1:10 tn Grk “remember you, always asking.”
  24. Romans 1:10 tn Grk “succeed in coming to you in the will of God.”
  25. Romans 1:11 sn 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.
  26. Romans 1:12 tn Grk “that is, to be comforted together with you through the faith in one another.”
  27. Romans 1:13 sn 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.
  28. Romans 1:13 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  29. Romans 1:13 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
  30. Romans 1:14 tn Or “obligated.”
  31. Romans 1:15 tn 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.”
  32. Romans 1:16 sn Here the Greek refers to anyone who is not Jewish.
  33. Romans 1:17 tn 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 [ICC], 1:98) 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”).
  34. Romans 1:17 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
  35. Romans 1:17 tn 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 (NICNT), 1:363-74.
  36. Romans 1:17 sn A quotation from Hab 2:4.
  37. Romans 1:18 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phrase 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 [ICC], 1:104-6; 1:137-38).
  38. Romans 1:18 tn “Their” is implied in the Greek, but is supplied because of English style.
  39. Romans 1:18 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
  40. Romans 1:19 tn Grk “is manifest to/in them.”
  41. Romans 1:20 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
  42. Romans 1:21 tn Grk “heart.”
  43. Romans 1:22 tn The participle φάσκοντες (phaskontes) is used concessively here.
  44. Romans 1:23 tn 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”).
  45. Romans 1:23 sn Possibly an allusion to Ps 106:19-20.
  46. Romans 1:24 sn Possibly an allusion to Ps 81:12.
  47. Romans 1:24 tn Or “God delivered them up to the desires of their hearts for impurity.” It is possible that a technical, legal idiom is used here; if so, it would describe God delivering sinners up to a custodian for punishment (see R. Jewett, Romans [Hermeneia], 166-67). In this instance, then, sinners would be given over to their own desires for the express purpose of working more impurity.
  48. Romans 1:24 tn 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.
  49. Romans 1:24 tn Grk “among them.”
  50. Romans 1:25 tn 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.
  51. Romans 1:25 tn Grk “the lie.”
  52. Romans 1:25 tn Or “creature, created things.”
  53. Romans 1:26 tn 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).
  54. Romans 1:27 tn Grk “likewise so also the males abandoning the natural function of the female.”
  55. Romans 1:27 tn Grk “burned with intense desire” (L&N 25.16).
  56. Romans 1:27 tn 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.
  57. Romans 1:28 tn Grk “and just as they did not approve to have God in knowledge.”
  58. Romans 1:28 tn Grk “the things that are improper.”
  59. Romans 1:29 tn 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.
  60. Romans 1:29 tn 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.
  61. Romans 1:31 tn Or “promise-breakers.”
  62. Romans 1:32 tn 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.
  63. Romans 1:32 tn Grk “are worthy of death.”
  64. Romans 1:32 sn “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.
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