Romans 10-16

New English Translation

Footnotes

1. Romans 10:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
2. Romans 10:1 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
3. Romans 10:2 tn Grk “they have a zeal for God.”
4. Romans 10:2 tn Grk “in accord with knowledge.” sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).
5. Romans 10:5 sn A quotation from Lev 18:5.
6. Romans 10:6 sn A quotation from Deut 9:4.
7. Romans 10:6 sn A quotation from Deut 30:12.
8. Romans 10:7 sn A quotation from Deut 30:13.
9. Romans 10:8 sn A quotation from Deut 30:14.
10. Romans 10:9 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
11. Romans 10:10 tn Grk “believes to righteousness.”
12. Romans 10:10 tn Grk “confesses to salvation.”
13. Romans 10:11 sn A quotation from Isa 28:16.
14. Romans 10:13 sn A quotation from Joel 2:32.
15. Romans 10:14 tn Grk “preaching”; the words “to them” are supplied for clarification.
16. Romans 10:15 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”
17. Romans 10:15 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
18. Romans 10:15 sn A quotation from Isa 52:7; Nah 1:15.
19. Romans 10:16 sn A quotation from Isa 53:1.
20. Romans 10:17 tn The Greek term here is ῥῆμα (rhēma), which often (but not exclusively) focuses on the spoken word.
21. Romans 10:17 tc Most mss (א¹ A D¹ Ψ 33 1175 1241 1505 1881 2464 M sy) have θεοῦ (theou) here rather than Χριστοῦ (Christou; found in א* B C D* 6 81 629 1506 1739 lat co). Although the Nestle-Aland apparatus includes P^46vid for this reading, more recent photographs by CSNTM reveal it to be κυρίου (“Lord”), a singular reading. External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rhēma Christou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.
22. Romans 10:18 tn That is, Israel (see the following verse).
23. Romans 10:18 tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mē) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
24. Romans 10:18 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mē) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
25. Romans 10:18 sn A quotation from Ps 19:4.
26. Romans 10:19 tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).
27. Romans 10:19 sn A quotation from Deut 32:21.
28. Romans 10:20 sn A quotation from Isa 65:1.
29. Romans 10:21 sn A quotation from Isa 65:2.
30. Romans 11:3 sn A quotation from 1 Kgs 19:10, 14.
31. Romans 11:4 tn Grk “the revelation,” “the oracle.”
32. Romans 11:4 tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.
33. Romans 11:4 sn A quotation from 1 Kgs 19:18.
34. Romans 11:7 tn Here δέ (de) has not been translated because of differences between Greek and English style.
35. Romans 11:8 sn A quotation from Deut 29:4; Isa 29:10.
36. Romans 11:10 sn A quotation from Ps 69:22-23.
37. Romans 11:11 tn Grk “that they might fall.”
38. Romans 11:11 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
39. Romans 11:12 tn Or “full inclusion”; Grk “their fullness.”
40. Romans 11:16 tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.
41. Romans 11:16 sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.
42. Romans 11:17 tn Grk “became a participant of.”
43. Romans 11:20 tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
44. Romans 11:22 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
45. Romans 11:22 tn Grk “if you continue in (the) kindness.”
46. Romans 11:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
47. Romans 11:25 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
48. Romans 11:25 tn Grk “fullness.”
49. Romans 11:26 tn It is not clear whether the phrase καὶ οὕτως (kai houtōs, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).
50. Romans 11:27 sn A quotation from Isa 59:20-21.
51. Romans 11:27 sn A quotation from Isa 27:9; Jer 31:33-34.
52. Romans 11:31 tc Some significant Alexandrian and Western mss (א B D*^,c 1506 bo) read νῦν (nun, “now”) here. A few other mss (33 365 sa) have ὕστερον (husteron, “finally”). mss that lack the word are P⁴⁶ A D¹ F G Ψ 81 1175 1241 1505 1739 1881 M latt. External evidence slightly favors omission with good representatives from the major text-forms, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun ēpeithēsan…autoi nun eleēthōsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.
53. Romans 11:32 tn Grk “to all”; “them” has been supplied for stylistic reasons.
54. Romans 11:34 sn A quotation from Isa 40:13.
55. Romans 11:35 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
56. Romans 11:35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
57. Romans 11:35 sn A quotation from Job 41:11.
58. Romans 12:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
59. Romans 12:1 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”
60. Romans 12:2 tn Although συσχηματίζεσθε (suschēmatizesthe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
61. Romans 12:2 tn Grk “to this age.”
62. Romans 12:2 sn The verb translated test and approve (δοκιμάζω, dokimazō) carries the sense of “test with a positive outcome,” “test so as to approve.”
63. Romans 12:3 tn The words “of you” have been supplied for clarity.
64. Romans 12:3 tn Or “to each as God has distributed a measure of faith.”
65. Romans 12:6 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
66. Romans 12:6 tn The last part of this verse has no verb; either an indicative or imperative is implied. Most likely an imperative is intended because of the general tenor of this section of the epistle as exhortation and because of the particular flow of this verse, which seems to imply how to use spiritual gifts.
67. Romans 12:9 tn The verb “must be” is understood in the Greek text.
68. Romans 12:16 tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.
69. Romans 12:16 tn Grk “Do not be wise in your thinking.”
70. Romans 12:17 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
71. Romans 12:18 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
72. Romans 12:19 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
73. Romans 12:19 sn A quotation from Deut 32:35.
74. Romans 12:20 sn A quotation from Prov 25:21-22.
75. Romans 13:1 tn Grk “by God.”
76. Romans 13:2 tn Grk “the authority,” referring to the authority just described.
77. Romans 13:4 tn Grk “it.”
78. Romans 13:5 tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
79. Romans 13:5 tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
80. Romans 13:6 tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
81. Romans 13:6 tn Grk “devoted to this very thing.”
82. Romans 13:9 tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).
83. Romans 13:9 sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.
84. Romans 13:9 sn A quotation from Lev 19:18.
85. Romans 13:11 tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.
86. Romans 13:11 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
87. Romans 13:14 tn Grk “make no provision for the flesh unto desires.”
88. Romans 14:1 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
89. Romans 14:4 tc Most mss, especially Western and Byzantine (D F G L 048 33 1739 1175 1241 1505 1881 M latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most significant mss (P⁴⁶ א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
90. Romans 14:5 tn Grk “For one judges day from day, and one judges all days.”
91. Romans 14:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
92. Romans 14:10 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
93. Romans 14:10 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
94. Romans 14:10 sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
95. Romans 14:11 sn A quotation from Isa 45:23.
96. Romans 14:12 tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881) but are found in א A C D Ψ 0209 33 1175 1241 1505 M lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁸ places the words in brackets, indicating doubt as to their authenticity.tn Or “each of us is accountable to God.”
97. Romans 14:13 tn Grk “brother.”
98. Romans 14:15 tn Grk “brother.”
99. Romans 14:15 tn Grk “on account of food.”
100. Romans 14:15 tn Grk “according to love.”
101. Romans 14:16 tn Grk “do not let your good.”
102. Romans 14:18 tn Grk “by men,” but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.
103. Romans 14:20 sn Here clean refers to food being ceremonially clean.
104. Romans 14:21 tc A large number of mss, some of them quite significant (P^46vid א² B D F G Ψ 0209 33 1881 M lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.
105. Romans 14:22 tc ‡ Several significant Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν (hēn, “the faith that you have”) at this juncture, but D F G Ψ 1175 1241 1505 1739 1881 M lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁸ places the word in brackets, indicating some doubt as to its authenticity.
106. Romans 14:23 tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.
107. Romans 15:1 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
108. Romans 15:3 sn A quotation from Ps 69:9.
109. Romans 15:5 tn Grk “grant you to think the same among one another.”
110. Romans 15:8 tn Grk “of the circumcision”; that is, the Jews.
111. Romans 15:8 tn Or “to the patriarchs.”
112. Romans 15:9 tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
113. Romans 15:9 sn A quotation from Ps 18:49.
114. Romans 15:10 sn A quotation from Deut 32:43.
115. Romans 15:11 sn A quotation from Ps 117:1.
116. Romans 15:12 sn A quotation from Isa 11:10.
117. Romans 15:13 tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
118. Romans 15:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
119. Romans 15:16 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
120. Romans 15:16 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or 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.
121. Romans 15:16 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
122. Romans 15:17 tc ‡ After οὖν (oun), several significant Alexandrian and Western mss (B C D F G 81 365) have τήν (tēn). The article is lacking in א A Ψ 33 1175 1241 1505 1739 1881 M however. P⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchēsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably earlier. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁸ puts the article in brackets, indicating some doubt as to its authenticity.tn Grk “Therefore I have a boast.”
123. Romans 15:18 tn Grk “unto obedience.”
124. Romans 15:21 sn A quotation from Isa 52:15.
125. Romans 15:23 tn Grk “now no longer having a place…I have.”
126. Romans 15:23 tn Grk “but having a desire…for many years.”
127. Romans 15:24 tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.
128. Romans 15:27 tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.
129. Romans 15:28 tn Grk “have sealed this fruit to them.”
130. Romans 15:30 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
131. Romans 15:31 tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.
132. Romans 15:33 tc Some mss lack the word “Amen” here, one of them (P⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.
133. Romans 16:1 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
134. Romans 16:3 sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
135. Romans 16:5 sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).
136. Romans 16:5 tn Grk “firstfruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.
137. Romans 16:5 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
138. Romans 16:7 tn Or “Junias.” sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).
139. Romans 16:7 tn Or “kinsmen,” “relatives,” “fellow countrymen.”
140. Romans 16:7 tn Or “prominent, outstanding, famous.” The term ἐπίσημος (episēmos) is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.
141. Romans 16:7 tn Or “among the apostles.” See discussion in the note on “well known” for these options.
142. Romans 16:11 tn Or “kinsman,” “relative,” “fellow countryman.”
143. Romans 16:12 sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).
144. Romans 16:12 tn Grk “Greet the beloved.”
145. Romans 16:13 tn Grk “and his mother and mine.”
146. Romans 16:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
147. Romans 16:15 tn Grk “saints.”
148. Romans 16:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
149. Romans 16:18 tn Grk “hearts.”
150. Romans 16:21 tn Grk “kinsmen, relatives, fellow countrymen.”
151. Romans 16:23 tc Most mss (D [F G 629 without “Jesus Christ”] Ψ [630] 1175 1241 1505 1881 M al) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other mss (P 33 104 365) include the verse after 16:27. The verse is entirely lacking in P^{46, 61} א A B C 81 1739 2464 co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.
152. Romans 16:25 tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (P⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid M), or (3) after 15:33 (P⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans—a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23 and that v. 24 is not authentic. For a full discussion, see TCGNT 470-73.