Romans — Editorial Guide

Editorial guide

This reading edition follows the Saints-priority English text. Source chapter and verse labels are retained, including textual additions and numbered gaps. Square or double brackets signal textual or translation qualifications retained from the companion edition. This is a V1 working translation awaiting specialist review.

The concluding doxology, conventional 16:25–27, is a separately identified supplemental translation from the edition’s comparison reading, outside its selected main text.

Companion translation and editorial notes: Saints Translation: Romans 1–16 [V1]

Textual and reception notes

These notes accompany the continuous reading above. All four hundred thirty selected SBLGNT main-text units and the three separately declared doxology verses have been reviewed against their available Greek sources. Textual notes explain particular wording and translation choices; they are not a full manuscript apparatus. Interpretive alternatives remain identified where the Greek permits more than one construal.

Reception codes refer to the precisely scoped entries below. A code at a verse places it within the author’s cited passage or explicit reuse; it does not claim a separate exposition of every clause. The homilies were checked in the accessed NPNF English presentation, not by collating Chrysostom’s Greek. The verified material is selected reception, not an exhaustive history or a claim of consensus. Independent specialist review remains outstanding.

Greek sources

SBL-ROM — Michael W. Holmes, editor, The Greek New Testament: SBL Edition (2010), official Romans text. The fresh official file matches the recovered source exactly and ends at 16:24. Apparatus referral signs in this file are not translation brackets.

SBL-ROM-XML — Official Romans XML, corroborating the main-text ending at 16:24.

SBL-ROM-END — Licensed SBLGNT presentation, Romans 16, concluding comparison note. Its separately printed Greek doxology, conventionally 16:25–27 and attributed there to WH, Treg, and NIV, is the source for the supplemental reading. It is not part of this edition’s main-text verse count; no underlying manuscript collation is claimed.

Verified reception register

R01–R32 cite John Chrysostom’s Homilies on Romans in NPNF, First Series, volume 11 (1889), translated by J. Walker, J. Sheppard, and H. Browne, revised by George B. Stevens, as presented by New Advent. A01–A04 cite Augustine’s Confessions, translated by J. G. Pilkington, NPNF, First Series, volume 1 (1887), as presented by New Advent. B01 cites Bunyan’s public-domain allegory in the Project Gutenberg presentation.

R01 — John Chrysostom, Homily 1 on Romans. Scope: Romans 1:1–7. Homiletic exposition. Chrysostom treats Paul’s calling as grace and reads the gospel as anticipated through prophetic words and acts. His exposition of the opening address joins Christ’s human descent, resurrection, and the calling of the Roman believers.

R02 — John Chrysostom, Homily 2 on Romans. Scope: Romans 1:8–17. Homiletic exposition. Chrysostom notices Paul’s thanksgiving, prayer, longing, and willingness to receive encouragement from his hearers. He interprets readiness to preach and refusal of shame in relation to the gospel’s saving power and righteousness through faith.

R03 — John Chrysostom, Homily 3 on Romans. Scope: Romans 1:18–25. Homiletic exposition. Chrysostom connects accountability to creation’s testimony and describes the exchange of divine truth for creature-worship as culpable misuse of knowledge. His discussion distinguishes God’s handing over from the assertion that God creates moral evil in people.

R04 — John Chrysostom, Homily 4 on Romans. Scope: Romans 1:26–27. Homiletic exposition. Chrysostom interprets the sexual exchange as continuing the account of idolatry and argues from male–female creation. His severe historical moral rhetoric is his reception of this passage; it supplies no additional terms or modern identity categories to the translation.

R05 — John Chrysostom, Homily 5 on Romans. Scope: Romans 1:28–2:16. Homiletic exposition. Chrysostom follows the vice list into Paul’s challenge to the self-exempting judge. He emphasizes that patience invites repentance and that possession of law does not remove accountability for conduct or the judgment of inward secrets.

R06 — John Chrysostom, Homily 6 on Romans. Scope: Romans 2:17–3:8. Homiletic exposition. Chrysostom contrasts claimed instruction with transgression, and outward circumcision with inward obedience. He reads the questions about Jewish advantage, divine faithfulness, and judgment as an argument that privileges do not authorize wrongdoing.

R07 — John Chrysostom, Homily 7 on Romans. Scope: Romans 3:9–31. Homiletic exposition, including the collected scriptural indictment in 3:9–18 as a block. Chrysostom treats Jews and Gentiles as needing grace, and righteousness through faith as excluding boasting. His exposition is of the linked argument; the block citation is not separate commentary on every quoted clause.

R08 — John Chrysostom, Homily 8 on Romans. Scope: Romans 4:1–22. Homiletic exposition of Abraham’s faith and its reckoning, with the concluding reckoning claim discussed through the argument rather than a separate lemma for 4:22. Chrysostom stresses righteousness before circumcision and Abraham’s confidence in God’s promise despite bodily weakness. Homily 9’s opening also recapitulates the reckoning claim.

R09 — John Chrysostom, Homily 9 on Romans. Scope: Romans 4:23–5:11; also the reckoning claim of 4:22. Homiletic exposition. Chrysostom applies Abraham’s faith to later believers and links justification, reconciliation, and hope. At 5:1 the accessed English presentation quotes an exhortation to have peace and interprets it as continuing faithful conduct; the selected SBL text instead has the indicative we have peace. His exact Greek text was not collated here.

R10 — John Chrysostom, Homily 10 on Romans. Scope: Romans 5:12–6:4. Homiletic exposition. Chrysostom compares Adam and Christ while stressing the gift’s greater abundance. At 6:3–4 he interprets baptism as participation in Christ’s death and burial, distinguishing Christ’s bodily death from the believer’s death to sin and connecting new life with a continuing change of conduct.

R11 — John Chrysostom, Homily 11 on Romans. Scope: Romans 6:5–18. Homiletic exposition. Chrysostom joins the baptismal likeness of death and resurrection to the refusal of sin’s reign. He treats the commands about bodily members and obedience as a continuing responsibility following the gift already received.

R12 — John Chrysostom, Homily 12 on Romans. Scope: Romans 6:19–7:13. Homiletic exposition. Chrysostom develops the contrast of the two services and their fruits, then the marriage analogy and release from law. He distinguishes the law’s goodness from sin’s use of the commandment, answering the suggestion that the commandment itself is evil.

R13 — John Chrysostom, Homily 13 on Romans. Scope: Romans 7:14–8:11. Homiletic exposition. Chrysostom reads the conflicted speaker in relation to life before grace’s deliverance and defends the goodness of law and created flesh against treating either as an evil substance. He then explains release in Christ and life through the Spirit as overcoming sin’s domination.

R14 — John Chrysostom, Homily 14 on Romans. Scope: Romans 8:12–27. Homiletic exposition. Chrysostom connects adoption, suffering, and creation’s future liberation with patient hope. At 8:26–27 he specifically interprets spirit as the gift of communal prayer and the gifted spiritual person, relating it to the deacon’s prayer. This attributed reading differs from identifying every occurrence directly with the Holy Spirit and does not replace the translation.

R15 — John Chrysostom, Homily 15 on Romans. Scope: Romans 8:28–39. Homiletic exposition. Chrysostom understands God’s working for good as including adversity, not exemption from it. The chain of divine action, Christ’s intercession, and the concluding assurance ground courage amid the particular hardships Paul names.

R16 — John Chrysostom, Homily 16 on Romans. Scope: Romans 9:1–33. Homiletic exposition. Chrysostom begins with Paul’s sorrow for Israel, then examines the promises, election, mercy, and potter analogy. He resists using the analogy to abolish human responsibility and follows the prophetic quotations toward righteousness through faith and the stumbling stone.

R17 — John Chrysostom, Homily 17 on Romans. Scope: Romans 10:1–13. Homiletic exposition. At 10:4 Chrysostom compares the law’s goal to medicine’s aim of health: Christ fulfills the intended righteousness through faith. He then explains the nearness of the saving word and the joined confession and belief, with the same Lord available to Jew and Gentile.

R18 — John Chrysostom, Homily 18 on Romans. Scope: Romans 10:14–11:6. Homiletic exposition. Chrysostom follows the calling–belief–hearing–preaching–sending sequence and the prophetic testimony concerning unbelief. Paul and the Elijah remnant show, in his reading, that Israel’s failure is not the rejection of every Israelite.

R19 — John Chrysostom, Homily 19 on Romans. Scope: Romans 11:7–36. Homiletic exposition. Chrysostom warns Gentiles against pride in the olive-tree analogy and emphasizes possible regrafting. He reads the mystery concerning Israel with hope for their return, and closes with the shared need for mercy and the praise of God’s unsearchable wisdom.

R20 — John Chrysostom, Homily 20 on Romans. Scope: Romans 12:1–3. Homiletic exposition. Chrysostom interprets the living sacrifice through holy use of bodily faculties and the transformation of conduct. The renewal of the mind leads into humility about one’s gifts rather than self-exaltation.

R21 — John Chrysostom, Homily 21 on Romans. Scope: Romans 12:4–13. Homiletic exposition. Chrysostom uses the body’s many members to explain mutual need and differing gifts. He follows the practical instructions through sincere love, honor, diligence, prayer, generosity, and active hospitality.

R22 — John Chrysostom, Homily 22 on Romans. Scope: Romans 12:14–21. Homiletic exposition. Chrysostom presses blessing persecutors beyond merely refraining from retaliation. Sharing sorrow and joy, humility, peacemaking, and feeding an enemy form his account of overcoming evil by good.

R23 — John Chrysostom, Homily 23 on Romans. Scope: Romans 13:1–10. Homiletic exposition. Chrysostom includes religious officeholders among those addressed by submission. He distinguishes the ordering of authority from claiming that each individual ruler is personally appointed by God, then connects public obligations to the continuing debt of neighbor-love.

R24 — John Chrysostom, Homily 24 on Romans. Scope: Romans 13:11–14. Homiletic exposition. Chrysostom uses approaching day and waking from sleep to urge repentance and active readiness. Putting on Christ governs conduct; he distinguishes bodily needs from provision that nourishes wrongful desires.

R25 — John Chrysostom, Homily 25 on Romans. Scope: Romans 14:1–13. Homiletic exposition. Chrysostom reconstructs the food conflict in relation to Jewish observance and interprets Paul’s language as gentle correction of both parties. That historical reconstruction is his interpretation. God’s welcome, the Lord’s ownership, and coming judgment restrain contempt and judging a brother.

R26 — John Chrysostom, Homily 26 on Romans. Scope: Romans 14:14–23. Homiletic exposition. Chrysostom affirms the food’s cleanness while insisting that love limits its exercise when another’s conscience is endangered. Christ’s death for the brother gives the argument its weight; eating against conviction becomes a matter of sin.

R27 — John Chrysostom, Homily 27 on Romans. Scope: Romans Supplement 16:25–27 and 15:1–7. Homiletic exposition. The accessed English presentation places the doxology after chapter 14 and labels it XIV.25–27, before proceeding to 15:1. Chrysostom interprets the revealed mystery as encouragement, then Christ’s self-denial as the pattern for bearing weakness and shared praise. This reception placement does not relocate the separately sourced doxology into the selected SBL main text.

R28 — John Chrysostom, Homily 28 on Romans. Scope: Romans 15:8–13. Homiletic exposition, with 15:10–12 quoted together. Chrysostom connects fulfilled promises to Israel and mercy to Gentiles, showing both joined in glorifying God. The concluding prayer asks for hope sustained by the Spirit.

R29 — John Chrysostom, Homily 29 on Romans. Scope: Romans 15:14–24. Homiletic exposition. Chrysostom observes Paul’s modesty toward his hearers and the priestly language for his Gentile mission. He discusses the geographical scope, refusal to build on another foundation, and projected Spain journey as reasons for the delayed Roman visit.

R30 — John Chrysostom, Homily 30 on Romans. Scope: Romans 15:25–16:5a. Homiletic exposition. Chrysostom treats the Jerusalem collection as shared spiritual and material obligation. He praises Phoebe’s service and protection of others, and Prisca and Aquila’s labors, danger, and household church. The household-church clause of 16:5 closes this portion; Epaenetus follows in Homily 31.

R31 — John Chrysostom, Homily 31 on Romans. Scope: Romans 16:5b–16. Homiletic exposition. Chrysostom treats the greetings as evidence of varied service. At 16:7 he explicitly praises Junia as a woman distinguished among apostles. The accessed English presentation quotes Achaia at 16:5 and us at 16:6, differing from the selected SBL Asia and you; this comparison does not establish his exact Greek readings.

R32 — John Chrysostom, Homily 32 on Romans. Scope: Romans 16:17–24. Homiletic exposition. Chrysostom connects avoidance of division with discernment and obedience, then considers the closing greetings and blessing. He notices Tertius’s own greeting within Paul’s letter and treats the differing commendations of the named coworkers as meaningful.

A01 — Augustine, Confessions VIII.1.2. Scope: Romans 1:21–22. Autobiographical application. Augustine applies knowing God without glorifying Him and professed wisdom becoming folly to his own earlier condition.

A02 — Augustine, Confessions VIII.5.11–12; VIII.10.22. Scope: Romans 7:17; 7:20; 7:22–25. Autobiographical and anti-Manichaean use. Augustine applies the divided-action and inward-law language to enslaving habit, retaining personal responsibility and rejecting two opposed substantial minds. His appeal for deliverance echoes 7:24–25.

A03 — Augustine, Confessions VIII.12.29. Scope: Romans 13:13–14. Explicit quotation and conversion narrative. Augustine reports reading this passage after the command to take up and read; its conclusion ends his paralyzing doubt.

A04 — Augustine, Confessions VIII.12.30. Scope: Romans 14:1. Reported personal application. Augustine says Alypius read onward to the welcome of the weak, applied it to himself, and joined his decision.

B01 — John Bunyan, The Pilgrim’s Progress, Part One, Christian before Apollyon (Gutenberg editorial §144). Scope: Romans 6:23. Explicit quotation in allegory. Christian cites sin’s deadly wages to explain leaving Apollyon’s service for another master. The section number is Gutenberg’s editorial division, not an original chapter number.

Chapter 1 notes

1:1 Textual: Δοῦλος is ‘slave,’ preserving the strong relation of belonging and service in Paul’s self-designation. ‘Called as an apostle’ does not mean a merely proposed future office. The source orders the name Christ Jesus. Reception: R01.

1:2 Textual: The relative clause continues the gospel of God in 1:1: its prior promise came through His prophets and in holy writings. Reception: R01.

1:3 Textual: ‘Seed’ preserves descent language; κατὰ σάρκα is ‘according to the flesh,’ not an assertion that flesh is itself sinful. Reception: R01.

1:4 Textual: Ὁρισθέντος is rendered ‘designated,’ with appointment or determination in its range. ‘In power’ and the flesh/Spirit contrast remain explicit. ‘Spirit of holiness’ adopts a divine-Spirit construal; the phrase can also be interpreted in relation to Christ’s own holy spiritual mode of existence. The capitalization records interpretation, not a distinction supplied by ancient letter case. Greek ‘resurrection of dead ones’ is rendered idiomatically. Reception: R01.

1:5 Textual: ‘Obedience of faith’ retains the genitive, which can express obedience arising from faith or obedience consisting in faith. Ἔθνη is nations here, also used for Gentiles in other contexts. Reception: R01.

1:6 Textual: Κλητοὶ Ἰησοῦ Χριστοῦ may express those called by Christ or called to belong to Him. This rendering adopts ‘called by’; the genitive does not itself settle the precise agency. Reception: R01.

1:7 Textual: ‘Saints’ renders the holy people addressed, not a subset later recognized through formal canonization. Reception: R01.

1:8 Textual: Thanksgiving is offered to God through Jesus Christ. The proclamation concerns the Romans’ faith; the phrase whole world is retained as Paul’s description. Reception: R02.

1:9 Textual: ‘My spirit’ refers to Paul’s own inward service and is therefore lowercase. The repeated ‘gospel’ remains connected with God’s Son. Reception: R02.

1:10 Textual: Εὐοδωθήσομαι concerns being granted success or a favorable way in coming to Rome; it is not a general promise of material prosperity. Reception: R02.

1:11 Textual: The purpose of sharing a spiritual gift is their strengthening; the indefinite some does not identify a particular charismatic gift. Reception: R02.

1:12 Textual: Paul immediately describes the encouragement as mutual, through both their faith and his. Reception: R02.

1:13 Textual: ‘Brothers’ retains the familial form ἀδελφοί as a community address, which can include women. ‘Fruit’ is left as the apostolic image rather than specified as a numerical conversion total. Reception: R02.

1:14 Textual: ‘Barbarians’ is the ancient Greek designation for those outside Greek language and culture; it is not translated as inherently savage people. Reception: R02.

1:15 Textual: The readiness to proclaim extends also to the people in Rome; the opening phrase marks Paul’s own eager disposition. Reception: R02.

1:16 Textual: The source has ‘the gospel’ with no additional ‘of Christ’ in this verse. ‘To the Jew first and also to the Greek’ is retained. Reception: R02.

1:17 Textual: ‘God’s righteousness’ and ‘from faith to faith’ remain open to their contextual theological relations. The scriptural clause can also be construed ‘the one righteous by faith will live’; the rendering attaches ‘by faith’ to living. Reception: R02.

1:18 Textual: Wrath is revealed, paralleling the revelation of righteousness in 1:17. Suppression of truth is located in unrighteousness. Reception: R03.

1:19 Textual: Τὸ γνωστόν may denote what is known or knowable about God. Ἐν αὐτοῖς may be ‘among them’ or ‘within them’; this rendering adopts the former. Reception: R03.

1:20 Textual: Θειότης is divinity or divine character; it is not expanded into a comprehensive account of God’s essence. The argument moves from what is made to the invisible attributes named. Reception: R03.

1:21 Textual: Knowing God precedes the failures to glorify and thank Him; futile reasoning and a darkened heart follow in the sentence. Reception: R03, A01.

1:22 Textual: The participle claiming introduces the contrast between professed wisdom and becoming foolish. Reception: R03, A01.

1:23 Textual: The contrast between incorruptible God and corruptible humanity is explicit, as are all three further classes of living creatures. Reception: R03.

1:24 Textual: God is the explicit subject of handed over. The purpose/result clause concerns dishonor of their bodies, retaining the plural reference. Reception: R03.

1:25 Textual: The exchange concerns God’s truth and the lie. Creation and Creator remain distinct objects of misplaced worship and concluding blessing. Reception: R03.

1:26 Textual: The Greek uses the sex terms ‘females’ and, in 1:27, ‘males.’ ‘Relations’ renders χρῆσις, literally use, in its sexual context; no modern identity label or restriction to an unstated particular social practice is inserted. Reception: R04.

1:27 Textual: The Greek uses male and female terms, reciprocal desire, and males with males. The recompense is unspecified here beyond its relation to error. Reception: R04.

1:28 Textual: The word relation between ἐδοκίμασαν, ‘saw fit/approved,’ and ἀδόκιμον, ‘unfit/disapproved,’ is kept visible. Reception: R05.

1:29 Textual: Every listed vice is retained. The source has no extra πορνεία, ‘sexual immorality,’ in this list position. Reception: R05.

1:30 Textual: Θεοστυγεῖς is provisionally ‘haters of God’; the adjective has also been understood passively, ‘hated by God.’ Reception: R05.

1:31 Textual: Ἀσυνθέτους concerns breach of trust or agreements; ‘faithless’ here is not simply the absence of religious belief. ‘Without natural affection’ preserves ἀστόργους. Reception: R05.

1:32 Textual: The decree, awareness of it, actual practice, and approval of others’ practice are separate assertions. The text is translated as Paul’s argument without an added command for readers to inflict punishment. Reception: R05.

Chapter 2 notes

2:1 Textual: The address ὦ ἄνθρωπε is generic to a human judge, not exclusively a male. Paul turns the accusation back upon the judging hearer; the chapter’s opening therefore belongs with the preceding indictment. Reception: R05.

2:2 Textual: According to truth qualifies God’s judgment; the objects are those practicing the conduct just described. Reception: R05.

2:3 Textual: The singular interlocutor both judges and performs the acts; the question exposes the expectation of escaping God’s judgment. Reception: R05.

2:4 Textual: Kindness, forbearance, and patience are three distinct terms. Repentance is the stated direction of divine kindness. Reception: R05.

2:5 Textual: Storing up uses a treasury image with wrath as its object. Hardness and an unrepentant heart explain this accumulation. Reception: R05.

2:6 Textual: The relative pronoun refers to God, the judge. Repayment is to each person according to that person’s works. Reception: R05.

2:7 Textual: ‘Perseverance in good work’ renders the singular ἔργου ἀγαθοῦ. The sentence’s promised eternal life is not paraphrased away to predetermine its relation to the later faith-and-works argument. Reception: R05.

2:8 Textual: Ἐριθεία is selfish ambition or factional self-seeking. Disobedience to truth and obedience to unrighteousness form an explicit reversal. Reception: R05.

2:9 Textual: ‘Every soul of a person’ preserves the comprehensive personal expression. The paired priority for Jew and Greek occurs in both the judgment and the blessing clauses. Reception: R05.

2:10 Textual: Glory, honor, and peace contrast with 2:9’s affliction and distress; the repeated Jew-first sequence is preserved. Reception: R05.

2:11 Textual: Προσωπολημψία is favoritism or partiality, literally the regard paid to a person’s outward status. Reception: R05.

2:12 Textual: The phrases ‘without law,’ ‘under law,’ and ‘through law’ preserve different relations. Paul does not say here that all who lacked the Mosaic law lacked any moral accountability. Reception: R05.

2:13 Textual: ‘Will be justified’ preserves the future passive δικαιωθήσονται and its relation to righteous judgment. No qualifying ‘only seem’ is added. Reception: R05.

2:14 Textual: ‘By nature’ is attached provisionally to doing the law’s things. It can also be attached to the Gentiles’ not possessing law by nature; the Greek placement leaves a real interpretive question. Reception: R05.

2:15 Textual: The source says the ‘work of the law,’ singular, is written in their hearts. The conscience’s accompanying testimony and the competing accusing or defending reasonings are both retained. Reception: R05.

2:16 Textual: The Greek present κρίνει occurs within a future-day reference; English retains ‘judges.’ The clause may resume the judgment argument after 2:14–15 or complete the preceding account of conscience. This is a question of syntactic connection and punctuation, not a different word sequence. Reception: R05.

2:17 Textual: The conditional if opens an extended address whose challenge develops in 2:21. Bearing a name, resting on law, and boasting in God are separate clauses. Reception: R06.

2:18 Textual: Τὰ διαφέροντα may be what is excellent or what matters, or matters that differ and must be discerned. ‘His’ supplies the evident referent of ‘the will.’ Reception: R06.

2:19 Textual: The emphatic you yourself carries the interlocutor’s confidence; guide and light are paired images completed in 2:20. Reception: R06.

2:20 Textual: Μόρφωσις is an embodiment or formulated expression; the word itself need not mean merely an empty outward appearance. The rhetorical interruption leads into the questions. Reception: R06.

2:21 Textual: Teaching another and failing to teach oneself form the central reversal. The theft question begins the specific examples. Reception: R06.

2:22 Textual: Ἱεροσυλεῖς is ‘rob temples’ or commit sacrilege. The precise practice Paul evokes is not identified by the verb alone. Reception: R06.

2:23 Textual: The rendering follows the source’s interrogative punctuation; the wording may alternatively be read as an assertion within the accusation. Reception: R06.

2:24 Textual: The source’s quotation speaks of God’s name being blasphemed because of the addressed people; it does not authorize an ethnic insult by the translator. Reception: R06.

2:25 Textual: The benefit of circumcision is conditional on practicing law; transgression reverses the status described by circumcision and uncircumcision. Reception: R06.

2:26 Textual: Ἀκροβυστία, literally uncircumcision, is used metonymically for the uncircumcised person in the first clause. The second occurrence retains the abstract term. Reception: R06.

2:27 Textual: The written letter and circumcision accompany the transgressor; English does not make possession of those gifts itself the cause of transgression. Reception: R06.

2:28 Textual: Outwardly is repeated for both Jew and circumcision; the paired negatives prepare the inward contrast in 2:29. Reception: R06.

2:29 Textual: ‘In Spirit’ is provisionally capitalized for the divine Spirit in contrast to letter; reference to an inward human spirit remains grammatically possible. ‘Whose praise’ refers to the inwardly identified person. This rhetorical account is not supplemented with a universal denial of the Jewish people’s continuing place in the later argument. Reception: R06.

Chapter 3 notes

3:1 Textual: The questions reopen the issue of Jewish advantage and circumcision’s benefit after 2:25–29; they do not themselves supply a negative answer. Reception: R06.

3:2 Textual: Λόγια is ‘oracles,’ divine utterances entrusted to the people. The advantage is affirmed before the shared accountability under sin is discussed. Reception: R06.

3:3 Textual: The related ἀπιστέω, ἀπιστία, and πίστις are rendered unfaithfulness and faithfulness in the contrast with God. The first terms can also emphasize unbelief; the argument does not imply that God has faith in a higher being. Reception: R06.

3:4 Textual: ‘May it never be’ renders μὴ γένοιτο without adding a divine name. The quotation has future νικήσεις, ‘will prevail,’ alongside the purpose subjunctive. ‘When You are judged’ follows the passive/middle construction rather than substituting an active ‘when You judge.’ Reception: R06.

3:5 Textual: Paul explicitly marks the objection as speech in human terms; it is not an assertion that God is unrighteous. Reception: R06.

3:6 Textual: The emphatic rejection precedes an argument from God’s judgment of the world, continuing the objection-and-answer exchange. Reception: R06.

3:7 Textual: The first-person conditional continues the disputed reasoning: God’s truth abounding through falsehood is not stated as permission to lie. Reception: R06.

3:8 Textual: The Greek is elliptical after ‘and not’; English supplies ‘why not say’ to show the rejected proposal. The slander claim and rejection remain distinct from Paul’s own teaching. Reception: R06.

3:9 Textual: Προεχόμεθα is provisionally ‘are we better off?’ The precise force and the referent of ‘we’ remain interpretive questions; the stated reason is that all are under sin. Reception: R07.

3:10 Textual: The following linked scriptural lines form a sustained indictment. The translation follows the Greek quoted here rather than replacing it with wording from another Old Testament edition. Reception: R07.

3:11 Textual: The paired negatives concern understanding and seeking God, continuing the scriptural indictment begun in 3:10. Reception: R07.

3:12 Textual: All and together emphasize collective turning aside; the final not even one intensifies the absence of doing kindness. Reception: R07.

3:13 Textual: An opened tomb, deceptive tongues, and asp poison are three separate images. The catalogue is not compressed into a general statement of wicked speech. Reception: R07.

3:14 Textual: The mouth image continues the speech-related accusations of 3:13, now naming cursing and bitterness. Reception: R07.

3:15 Textual: Feet replace the preceding speech organs in the indictment; pouring out blood denotes violent killing. Reception: R07.

3:16 Textual: Ruin and misery are coordinated consequences in their ways, extending the path imagery of the quotation. Reception: R07.

3:17 Textual: The singular way of peace contrasts with the destructive ways of 3:16; the verb says they did not know it. Reception: R07.

3:18 Textual: Fear of God is placed before their eyes, ending the bodily and path imagery of the quotation sequence. Reception: R07.

3:19 Textual: Ὑπόδικος denotes liability or accountability before judgment; ‘answerable’ keeps this judicial setting. Reception: R07.

3:20 Textual: ‘No flesh’ preserves the universal human expression. ‘Works of law’ is not narrowed in the translation to selected ceremonial practices. Reception: R07.

3:21 Textual: ‘Apart from law’ and testimony ‘by the law and the prophets’ are both explicit; neither side of the contrast is removed. Reception: R07.

3:22 Textual: Πίστεως Ἰησοῦ Χριστοῦ can mean faith in Jesus Christ or Jesus Christ’s faithfulness. The rendering adopts the former while recording the alternative. The source says ‘for all who believe,’ without an additional ‘and upon all.’ Reception: R07.

3:23 Textual: The past all sinned and present fall short remain distinct verbal forms; both clauses concern God’s glory and lead into 3:24. Reception: R07.

3:24 Textual: Δωρεάν is freely or as a gift; grace and redemption are both expressed. The participle continues the preceding argument rather than beginning a disconnected statement. Reception: R07.

3:25 Textual: Ἱλαστήριον is rendered ‘a propitiation’ under the project convention; the term can also evoke a propitiatory place or mercy seat and has expiatory associations. ‘In His blood’ is attached to the propitiation here; attachment with faith is another construal. Πάρεσις is passing over, not silently replaced with the usual word for forgiveness. Reception: R07.

3:26 Textual: The opening ‘in God’s forbearance’ qualifies the preceding passing over. ‘Righteous’ and ‘justify’ preserve their shared root. The final ‘faith in Jesus’ has the same genitive question noted at 3:22. Reception: R07.

3:27 Textual: The repeated νόμος is kept as ‘law,’ though ‘principle’ can express its argumentative force here. The answer excludes boasting. Reception: R07.

3:28 Textual: The Greek does not contain a separate word ‘alone’; it explicitly says ‘apart from works of law.’ Both the positive means and the exclusion are retained. Reception: R07.

3:29 Textual: The rhetorical questions deny that God belongs to Jews alone; the explicit affirmative includes Gentiles. Reception: R07.

3:30 Textual: The different prepositions, ‘from faith’ and ‘through faith,’ are retained without inventing two different ways of salvation for the two groups. Reception: R07.

3:31 Textual: The final affirmation that faith establishes law is kept with the denial that it nullifies law. Reception: R07.

Chapter 4 notes

4:1 Textual: ‘According to the flesh’ is attached to Abraham as forefather. Its attachment to what he found is another syntactic possibility; the question is retained as a question about Abraham rather than replaced by an explanatory claim. Reception: R08.

4:2 Textual: The conditional argument grants boasting only to deny its standing before God; the scriptural answer follows in 4:3. Reception: R08.

4:3 Textual: Λογίζομαι recurs throughout the argument as ‘reckon.’ The passive does not introduce a separate material transfer metaphor into the translation. Reception: R08.

4:4 Textual: Wage, grace, and debt are contrasted; the translation does not reduce grace to payment earned. Reception: R08.

4:5 Textual: The startling designation ‘the One who justifies the ungodly’ is retained. No ‘already godly’ qualification is inserted. Reception: R08.

4:6 Textual: David’s blessing concerns the person to whom God reckons righteousness apart from works; the following quotation illustrates that reckoning. Reception: R08.

4:7 Textual: Lawless deeds being forgiven and sins being covered are parallel descriptions of blessing, with passive verbs leaving God’s action implicit. Reception: R08.

4:8 Textual: The emphatic negative οὐ μή is represented by ‘certainly will not.’ The genitive ‘whose sin’ follows this source’s form. Reception: R08.

4:9 Textual: The question applies the blessing to circumcision and uncircumcision; the repeated reckoning statement sets up the timing question in 4:10. Reception: R08.

4:10 Textual: The argument explicitly locates the reckoning before circumcision. Its repeated question-and-answer structure is preserved. Reception: R08.

4:11 Textual: Sign and seal are distinct nouns. The first purpose concerns Abraham’s fatherhood of uncircumcised believers; the second concerns righteousness being reckoned to them. Reception: R08.

4:12 Textual: The circumcised group is characterized by both circumcision and following Abraham’s faith, with his uncircumcised state again specified. Reception: R08.

4:13 Textual: ‘Seed’ retains the collective descent term. ‘Heir of the world’ is not reduced to a particular parcel of land in the translation. Reception: R08.

4:14 Textual: Two perfect passives describe faith emptied and promise nullified under the proposed law-based inheritance. Reception: R08.

4:15 Textual: Paul says absence of law entails absence of transgression here; he does not use a word meaning the absence of all sin. That distinction remains important for the next chapter. Reception: R08.

4:16 Textual: The Greek leaves the subject of ‘from faith’ implicit. ‘It’ retains that economy while the following clause identifies the promise’s security. Reception: R08.

4:17 Textual: The relative connection ‘before the God whom he believed’ follows the fatherhood statement across the quotation. ‘Calls the things that are not as though they are’ preserves the comparison without inserting an explicit ‘into existence.’ Reception: R08.

4:18 Textual: The two occurrences of hope have contrasting prepositions: against hope and upon hope. The promise about seed is retained rather than replaced by a specific number. Reception: R08.

4:19 Textual: The source says he ‘considered’ his body; it has no negative before that verb. The negation qualifies growing weak in faith. ‘Deadened’ and ‘deadness’ describe reproductive incapacity in this context, and his age remains approximate. Reception: R08.

4:20 Textual: The contrast is between wavering in unbelief and being strengthened in faith. The passive form does not name an additional human agent. Reception: R08.

4:21 Textual: The promised action’s divine ability is explicit; no account of the means of fulfillment is supplied here. Reception: R08.

4:22 Textual: Therefore links the reckoning as righteousness to the account of Abraham’s trust in 4:18–21. Reception: R08, R09.

4:23 Textual: Not for his sake alone expands the purpose of the written reckoning statement beyond Abraham without erasing his place in it. Reception: R09.

4:24 Textual: Our sake identifies the later beneficiaries as believers in the One who raised Jesus; resurrection is the explicit object of their faith description. Reception: R09.

4:25 Textual: Both clauses use διά with the accusative, rendered ‘for.’ The relation may be expressed causally as ‘because of,’ especially in the first clause; the precise retrospective or prospective force of the second should not be settled by silently using different Greek prepositions. Reception: R09.

Chapter 5 notes

5:1 Textual: The source reads indicative ἔχομεν, ‘we have,’ not subjunctive ‘let us have.’ ‘Peace with God’ remains the stated result. Reception: R09.

5:2 Textual: ‘By faith’ is explicit in this source. Καυχώμεθα is rendered ‘boast’ to preserve its connection with the earlier exclusion of human boasting and the new grounds stated here. Reception: R09.

5:3 Textual: The repeated boasting now concerns afflictions; the causal chain begins with affliction producing perseverance. Reception: R09.

5:4 Textual: Δοκιμή is tested or proven character, the result of endurance; it is not simply another word for undergoing a test. Reception: R09.

5:5 Textual: ‘God’s love’ can formally describe love from God or love for God; the following demonstration in Christ’s death supports the former in this context. The Spirit’s giving and the love’s being poured out are distinct actions. Reception: R09.

5:6 Textual: The source contains repeated ἔτι. ‘Still’ and ‘even then’ retain its temporal insistence while smoothing the construction. ‘At the appointed time’ renders κατὰ καιρόν. Reception: R09.

5:7 Textual: Righteous and good are distinct descriptions in the Greek. Their precise rhetorical contrast is left to the argument, rather than expanded into two fully defined moral categories. Reception: R09.

5:8 Textual: God’s own love is demonstrated while we were still sinners. Christ’s death for us precedes an improved moral condition in the sentence. Reception: R09.

5:9 Textual: The source says ‘in His blood’ and ‘through Him’; the two expressions are kept distinct. Salvation from wrath is future. Reception: R09.

5:10 Textual: The death of the Son and His life are contrasted. ‘While we were enemies’ is not changed into a claim that reconciliation followed our prior moral improvement. Reception: R09.

5:11 Textual: The Greek participle ‘boasting’ continues the argument; English supplies a finite construction for readability. Καταλλαγή is reconciliation, distinct from the propitiation term in 3:25. Reception: R09.

5:12 Textual: Ἐφ’ ᾧ is rendered causally, ‘because,’ with ‘all sinned’ retained. The relation between Adam, universal death, and universal sin is not expanded into an additional mechanism. The unfinished ‘just as’ construction leads into the intervening explanation. Reception: R10.

5:13 Textual: Sin’s presence and its being charged to account are distinguished, as are sin and explicit transgression in the surrounding argument. Reception: R10.

5:14 Textual: Adam is called a τύπος, a type or anticipatory pattern, of the One to come. The comparison is developed through both likeness and contrast. Reception: R10.

5:15 Textual: The gift is explicitly unlike the trespass. The repeated one and many pattern is intensified by much more and the abundance of grace. Reception: R10.

5:16 Textual: The initial phrase is ‘through one who sinned’; the following ‘from one’ is understood as one trespass in contrast to many trespasses. Δικαίωμα here is rendered justification or an acquitting verdict; its contextual rendering differs from ‘righteous act’ in 5:18. Reception: R10.

5:17 Textual: Death’s reign through one is answered by the recipients’ future reign in life through Jesus Christ; receiving grace and righteousness remains explicit. Reception: R10.

5:18 Textual: Both halves are elliptical in Greek; English supplies ‘there was/is’ to express the contrasted results. Both occurrences of ‘all people’ remain. ‘Justification of life’ preserves the genitive, understood as justification issuing in life. Reception: R10.

5:19 Textual: Καθίστημι is rendered ‘made’ in both clauses, without replacing either with ‘merely regarded.’ Past constitution as sinners and future constitution as righteous are preserved. Reception: R10.

5:20 Textual: Παρεισῆλθεν is ‘came in alongside.’ The purpose that trespass increase and the surpassing abundance of grace are kept, without changing ‘increase’ into the unexpressed ‘be noticed.’ Reception: R10.

5:21 Textual: Sin and grace are personified as rulers; grace’s reign proceeds through righteousness toward eternal life through Jesus Christ. Reception: R10.

Chapter 6 notes

6:1 Textual: The question proposes continued sin for the sake of increasing grace; the following rejection must remain attached to it. Reception: R10.

6:2 Textual: Died to sin describes the addressees’ changed relation before the question about continuing to live in it. Reception: R10.

6:3 Textual: Both occurrences of ‘into’ are explicit: into Christ Jesus and into His death. Baptism is not replaced with a merely explanatory inward event. Reception: R10.

6:4 Textual: Burial with Christ, baptism, death, resurrection through the Father’s glory, and newness of life are all retained as distinct parts of the sentence. Reception: R10.

6:5 Textual: Σύμφυτοι expresses being grown together or united. The latter half is elliptical; ‘united with that of’ supplies the corresponding relation to resurrection without claiming those English words are separately present. Reception: R11.

6:6 Textual: ‘Old person’ is the old human self, not only the male person. Καταργηθῇ means rendered ineffective or deprived of power; it does not require annihilation of the physical body. Reception: R11.

6:7 Textual: Δεδικαίωται is the perfect passive of justify, also expressing release or acquittal here. ‘Has been justified from sin’ keeps the root connection visible; idiomatic ‘has been freed from sin’ conveys a contextual interpretation. Reception: R11.

6:8 Textual: The conditional dying with Christ leads to believing in future living with Him; the two together-with relations are retained. Reception: R11.

6:9 Textual: Raised from the dead precedes Christ’s no longer dying; death’s continuing lack of lordship is expressed separately. Reception: R11.

6:10 Textual: Ἐφάπαξ is once for all. The text says Christ died ‘to sin,’ without stating that He had committed personal sin. Reception: R11.

6:11 Textual: The source ends with Christ Jesus, without a further ‘our Lord’ in this verse. Reception: R11.

6:12 Textual: The possessive ‘its’ refers to the mortal body’s desires in this construction; the command concerns sin’s reigning through obedience to them. Reception: R11.

6:13 Textual: Μέλη are bodily members. Ὅπλα can mean implements, instruments, or weapons; ‘weapons’ preserves the conflict image without implying a command for human violence. Reception: R11.

6:14 Textual: The future ‘will not rule’ accompanies the statement of being under grace. The next question rejects permission to sin as an inference from that status. Reception: R11.

6:15 Textual: The question tests whether grace licenses sin, repeating the emphatic refusal of 6:2 in a new law-and-grace formulation. Reception: R11.

6:16 Textual: Presenting oneself and obeying determine the slavery relation in the analogy. Death and righteousness are the contrasted outcomes. Reception: R11.

6:17 Textual: The source says they were handed over to the pattern of teaching, not that the teaching was handed over to them. The unusual direction of the image is preserved. Reception: R11.

6:18 Textual: The paired liberation and enslavement metaphors remain explicit; the latter is not weakened to occasional assistance. Reception: R11.

6:19 Textual: Paul identifies his language as a human analogy. The repetition ‘lawlessness resulting in lawlessness’ is retained, and sanctification is the contrasting outcome. Reception: R12.

6:20 Textual: Freedom with respect to righteousness is the ironic counterpart of being slaves to sin, not an endorsement of that freedom. Reception: R12.

6:21 Textual: The question is provisionally construed as asking what fruit came from the former shameful practices. An alternative punctuation makes ‘things of which you are now ashamed’ the answer to the question. Reception: R12.

6:22 Textual: Two passive participles mark liberation from sin and enslavement to God; fruit toward sanctification precedes the end, eternal life. Reception: R12.

6:23 Textual: Ὀψώνια is wages or a soldier’s pay, contrasted with χάρισμα, a gracious gift. Both results, death and eternal life, are stated. Reception: R12, B01.

Chapter 7 notes

7:1 Textual: The legal analogy concerns the law’s dominion during a person’s life. ‘Those who know law’ does not itself name a narrower professional legal group. Reception: R12.

7:2 Textual: ‘The law of the husband’ is the marital bond expressed by the Greek; no additional list of divorce or remarriage exceptions is imported into the analogy. Reception: R12.

7:3 Textual: ‘Becomes another man’s’ preserves the relational expression γένηται ἀνδρὶ ἑτέρῳ, understood as a new marital relation. Reception: R12.

7:4 Textual: The application shifts from the husband’s death to the addressees’ death to law through Christ’s body. The rendering retains the actual shift rather than forcing every element of the analogy into an identical role. Reception: R12.

7:5 Textual: The past in the flesh contrasts with now in 7:6. Sinful passions operated through law in bodily members to produce fruit for death. Reception: R12.

7:6 Textual: The source says that we died, not that the law died. ‘Serve’ carries the δουλεύω sense of service as belonging to a master. Spirit is capitalized in the contrast with letter, while the wording’s inward dimension remains relevant. Reception: R12.

7:7 Textual: The same ἐπιθυμία/ἐπιθυμέω word group is rendered desire throughout this unit; in the commandment context the sense is coveting. No particular desired object is present in the quoted clause. Reception: R12.

7:8 Textual: Sin is the acting subject that seizes opportunity; the commandment is not declared morally sinful. Reception: R12.

7:9 Textual: The first-person speaker’s historical or representative identity is not supplied by the translation. Reading this as autobiography, Adamic experience, Israel under law, or a rhetorical human voice requires interpretation beyond the pronoun itself. Reception: R12.

7:10 Textual: The commandment’s orientation toward life contrasts with its experienced outcome for the speaker, death. Reception: R12.

7:11 Textual: Sin, rather than the commandment, is the grammatical subject that deceives and kills; the commandment is its stated instrument. Reception: R12.

7:12 Textual: All three descriptions of the commandment—holy, righteous, good—are retained. Reception: R12.

7:13 Textual: English supplies ‘did’ after ‘sin’ to complete the elliptical contrast. The two purpose clauses, revealing sin and making its sinfulness extreme, remain distinct. Reception: R12.

7:14 Textual: Σάρκινος is closely rendered ‘of flesh,’ followed by the explicit slavery image ‘sold under sin.’ The transition from earlier past narration to present conflict is retained. Reception: R13.

7:15 Textual: Οὐ γινώσκω is rendered ‘I do not understand’; ‘I do not acknowledge/approve’ is another possible force. Working, practicing, willing, hating, and doing are not reduced to one repeated English verb. Reception: R13.

7:16 Textual: The condition concerns doing what is not willed; agreeing that the law is good follows from that conflict. Reception: R13.

7:17 Textual: The distinction between ‘I’ and indwelling sin is retained without adding a claim that the speaker bears no responsibility for actions. Reception: R13, A02.

7:18 Textual: ‘That is, in my flesh’ is Paul’s own qualification. The source’s short ending says the doing of good is not at hand; it does not add a separate ‘I find’ verb. Reception: R13.

7:19 Textual: Good that is willed and evil that is not willed are balanced objects; do and practice retain the two Greek verbs. Reception: R13.

7:20 Textual: The conditional repeats 7:17’s distinction between the speaker and indwelling sin within the continuing account of divided action. Reception: R13, A02.

7:21 Textual: ‘Law’ is kept for νόμος. It may denote a recurring principle of the speaker’s experience, or relate to the Mosaic law in which he delights in 7:22; the rendering retains the repeated term rather than resolving the relation through different English nouns. Reception: R13.

7:22 Textual: According to the inward person qualifies delight in God’s law and prepares the contrast with another law in the members. Reception: R13, A02.

7:23 Textual: The other law wages war and takes captive; both military images are retained. The source has ‘in the law of sin’ with ἐν. Reception: R13, A02.

7:24 Textual: ‘Body of this death’ preserves the genitive placement. The cry seeks rescue; it is not expanded into a doctrine that material embodiment is inherently evil. Reception: R13, A02.

7:25 Textual: Χάρις τῷ θεῷ is an expression of thanks. The following continued contrast between mind and flesh remains after the thanksgiving, as in the source. Reception: R13, A02.

Chapter 8 notes

8:1 Textual: The source ends this verse at Christ Jesus. It does not append a clause about walking according to flesh or Spirit here; that clause is present at 8:4. Reception: R13.

8:2 Textual: The source reads σε, singular ‘you,’ not ‘me’ or plural ‘us.’ Spirit is capitalized in the phrase ‘Spirit of life.’ Reception: R13.

8:3 Textual: The Greek opens with the law’s inability; English supplies ‘God did’ to support the following finite action, ‘condemned.’ ‘Likeness of sinful flesh’ preserves the wording without saying the Son personally sinned. Περὶ ἁμαρτίας is ‘concerning sin,’ also a Greek sacrificial expression that can mean for a sin offering; that association is noted without inserting an unexpressed noun. Reception: R13.

8:4 Textual: Δικαίωμα is singular, the law’s righteous requirement. Its fulfillment ‘in us’ and the description of how we walk both remain explicit. Reception: R13.

8:5 Textual: The two groups are described as according to flesh and according to Spirit; their respective objects of thought complete the contrast. Reception: R13.

8:6 Textual: Φρόνημα denotes a mindset or orientation, not only an isolated thought. The repeated ‘mind’ language links this clause with the following hostility. Reception: R13.

8:7 Textual: Hostility toward God explains the fleshly mind’s failure and inability to submit; the sentence does not call the created body itself an evil substance. Reception: R13.

8:8 Textual: The inability to please God belongs to those in flesh, a description contrasted with in Spirit in 8:9. Reception: R13.

8:9 Textual: God’s Spirit and Christ’s Spirit occur in the same verse. The conditional wording ‘if indeed’ is retained, without turning it into an automatic assertion about every reader. Reception: R13.

8:10 Textual: Spirit is provisionally capitalized as the life-giving divine Spirit; ‘the human spirit is alive’ is another interpretation. The Greek predicate is ‘life,’ not a finite ‘will live.’ Reception: R13.

8:11 Textual: This source uses διά with the accusative: ‘because of His Spirit dwelling in you.’ It is not silently replaced with the alternative genitive construction ‘through His indwelling Spirit.’ The promised life concerns mortal bodies. Reception: R13.

8:12 Textual: The debt metaphor states what is not owed: living according to flesh. The positive outcome develops through the Spirit in 8:13. Reception: R14.

8:13 Textual: The body’s practices are put to death; the verse does not command destruction of the body itself. Reception: R14.

8:14 Textual: Being led by God’s Spirit identifies God’s sons; the family term continues into adoption and inheritance in 8:15–17. Reception: R14.

8:15 Textual: Υἱοθεσία is adoption or placement as sons, expressing filial status and inheritance; the community address includes women. The first ‘spirit’ is lowercase as a spirit of slavery, while the second is interpreted as the divine Spirit. Abba is retained alongside the Greek explanation Father. Reception: R14.

8:16 Textual: The divine Spirit and ‘our spirit’ are explicitly distinguished as bearing witness together. Reception: R14.

8:17 Textual: Joint heirship, suffering with Christ, and glorification with Him are linked. The condition ‘if indeed’ is not omitted. Reception: R14.

8:18 Textual: Εἰς ἡμᾶς may be rendered ‘to us,’ ‘for us,’ or, contextually, ‘in us.’ The rendering adopts the last, within the sequence of future revelation, adoption, and bodily redemption in 8:19–23. Reception: R14.

8:19 Textual: Creation is personified as eagerly awaiting the unveiling of God’s sons; creation and those sons remain distinct grammatical subjects. Reception: R14.

8:20 Textual: The subjecting agent is unnamed. Capitalizing ‘the One’ adopts God as the likely referent in the hope-and-liberation context; the identification is interpretive. ‘In hope’ carries into the following verse. Reception: R14.

8:21 Textual: The source speaks of the freedom ‘of the glory’ of God’s children; English retains both freedom and glory rather than omitting the genitive relation. Reception: R14.

8:22 Textual: The two compounds express shared groaning and shared birth pangs. Until now gives the present duration of creation’s travail. Reception: R14.

8:23 Textual: The firstfruits already possessed and the adoption/redemption awaited are both retained. ‘Our body’ is singular in the Greek, with a plural possessive. Reception: R14.

8:24 Textual: ‘In hope’ represents the dative without defining hope itself as an independently saving power. The source’s short question is ‘who hopes for what he sees?’ Reception: R14.

8:25 Textual: Hope concerns what is unseen; perseverance characterizes the waiting, continuing the contrast of hope and sight. Reception: R14.

8:26 Textual: The source has singular ‘weakness.’ Ἀλάλητοι can mean unutterable or unspoken; it does not itself identify an audible language or a particular prayer practice. No extra ‘for us’ is inserted in this sentence. Reception: R14.

8:27 Textual: ‘According to God’ is the source’s concise expression, commonly understood as according to God’s will. English does not add a separate will noun. Reception: R14.

8:28 Textual: The source does not have an explicit θεός as subject of ‘works together.’ This rendering takes ‘all things’ as the subject; an implied divine subject is another construal. ‘According to purpose’ has no expressed possessive, though God’s purpose is contextually in view. Reception: R15.

8:29 Textual: The purpose of conformity to the Son’s image is His being firstborn among many brothers; foreknowledge and predestination remain distinct verbs. Reception: R15.

8:30 Textual: All five actions in 8:29–30 are presented with past-tense Greek forms. In particular, ‘glorified’ is not changed to ‘will glorify’ to fit a later chronological explanation. Reception: R15.

8:31 Textual: The question who is against us develops God’s being for us; subsequent verses still name real accusations and hardships. Reception: R15.

8:32 Textual: The not-spared Son grounds the greater-to-lesser rhetorical argument about graciously giving all things with Him. Reception: R15.

8:33 Textual: The rhetorical questions and answers are punctuated editorially. God’s justifying is retained as the answer to the accusation. Reception: R15.

8:34 Textual: The source has Christ without a following Jesus in this verse. Death, resurrection, position at God’s right hand, and intercession are all explicit. Reception: R15.

8:35 Textual: ‘Christ’s love’ is interpreted in context as His love for us. Every form of distress in the list remains. Reception: R15.

8:36 Textual: The scriptural quotation is addressed to God and describes continuing mortal danger; it follows rather than cancels the assurance in 8:35. Reception: R15.

8:37 Textual: The compound verb strengthens conquer; victory occurs in these hardships through the One who loved us. Reception: R15.

8:38 Textual: The source order places things present and future before powers. The list is not rearranged to a different edition’s sequence. Reception: R15.

8:39 Textual: ‘Any other created thing’ keeps the universal scope without importing a speculative list of particular beings. Reception: R15.

Chapter 9 notes

9:1 Textual: Truth-speaking and denial of lying introduce conscience as a corroborating witness in the Holy Spirit. Reception: R16.

9:2 Textual: The content of Paul’s testimony is great sorrow and unceasing anguish; the following verses identify its concern for his kin. Reception: R16.

9:3 Textual: The imperfect ηὐχόμην is rendered ‘I could wish’ for the agonized, unrealizable wish. Ἀνάθεμα is accursed or devoted to destruction; separation ‘from Christ’ and concern for his kin are both explicit. Reception: R16.

9:4 Textual: The privileges are expressed in the present, ‘whose are,’ with all six items retained. The translation does not recast them as wholly former possessions. Reception: R16.

9:5 Textual: The rendering connects ‘who is over all, God blessed unto the ages’ with Christ. Different punctuation can read the concluding words as a separate doxology to God; the Greek word sequence itself does not supply modern punctuation. The Christological construal is explicit rather than presented as a manuscript verdict. Reception: R16.

9:6 Textual: The distinction within Israel is translated as stated; no new group name is inserted as the referent of the second Israel. Reception: R16.

9:7 Textual: Physical descent as Abraham’s seed does not automatically establish the children in view; the Isaac quotation specifies the promised line. Reception: R16.

9:8 Textual: ‘Thereby’ expresses the contrast between fleshly descent and promise without claiming that the Greek has a separate corresponding adverb. Reception: R16.

9:9 Textual: The quoted word of promise names a coming time and Sarah’s son, grounding 9:8’s contrast in a particular promise. Reception: R16.

9:10 Textual: The Greek expression refers literally to having a bed or conception from one man. ‘Having conceived’ gives the contextual sense, and Isaac’s identity is retained. Reception: R16.

9:11 Textual: The purpose concerns God’s election before the twins’ birth or action. No unexpressed condition is added to predetermine the argument’s theology. Reception: R16.

9:12 Textual: The quoted comparative terms are literally greater and lesser, understood as older and younger in this family setting. Δουλεύσει is serve in a relation of subordination. Reception: R16.

9:13 Textual: Loved and hated are both retained; the latter is not replaced in the translation with an explanatory ‘loved less.’ Reception: R16.

9:14 Textual: The question about unrighteousness with God is immediately rejected; it opens the appeal to mercy in 9:15. Reception: R16.

9:15 Textual: Mercy and compassion are separately repeated in God’s speech to Moses; the indefinite recipients are not named in this quotation. Reception: R16.

9:16 Textual: The Greek has no explicit finite verb after ‘so then.’ The phrase retains the contrast in source or dependence, without adding an exhaustive description of human agency. Reception: R16.

9:17 Textual: Scripture speaks to Pharaoh, presenting two purposes: demonstration of divine power and proclamation of God’s name throughout the earth. Reception: R16.

9:18 Textual: Both mercy and hardening are explicitly attributed to the divine subject in this sentence. Reception: R16.

9:19 Textual: The objection is assigned to the imagined interlocutor; the question is not silently converted into Paul’s unqualified conclusion. Reception: R16.

9:20 Textual: The formed object and the One forming it introduce the potter image. The question challenges answering back to God. Reception: R16.

9:21 Textual: Both vessels come from the same lump of clay; authority, honor, and dishonor are the analogy’s stated contrasts. Reception: R16.

9:22 Textual: The sentence is a conditional construction with no fully expressed concluding answer; English renders it as ‘what if.’ ‘Fitted’ is passive or middle in form and names no agent here; it is not automatically changed to ‘whom God prepared’ as in the next verse. Reception: R16.

9:23 Textual: God is explicitly the agent of preparing the vessels of mercy beforehand. ‘Did so’ supplies the connection of the purpose clause to the preceding endurance, without equating its syntax with the unexpressed agent in 9:22. Reception: R16.

9:24 Textual: Us identifies the called vessels of mercy as drawn from Jews and Gentiles, joining the metaphor to the letter’s communities. Reception: R16.

9:25 Textual: The first expression concerns a people, while ‘not beloved’ is feminine singular. English retains the two designations without changing both into one identical abstract noun. Reception: R16.

9:26 Textual: The repeated place language stages the reversal from not My people to sons of the living God. Reception: R16.

9:27 Textual: The number compared with sea sand contrasts with the remnant that will be saved; the conditional though retains that tension. Reception: R16.

9:28 Textual: The source has a short wording without an added clause about righteousness. ‘Completing and cutting short a word’ is a compressed expression for the Lord’s decisive execution of His pronouncement; the precise construal remains provisional. Reception: R16.

9:29 Textual: Sabaoth is the source’s transliterated title, meaning Hosts. ‘Seed’ and both city names are retained. Reception: R16.

9:30 Textual: Not pursuing and attaining righteousness are deliberately contrasted; the final phrase specifies righteousness from faith. Reception: R16.

9:31 Textual: The second occurrence is simply ‘law’ in the source, without a second ‘of righteousness.’ The terse object is retained. Reception: R16.

9:32 Textual: The source says ‘as though from works,’ with no additional ‘of law’ in this clause. Reception: R16.

9:33 Textual: The stone and rock images are kept distinct. The final personal ‘Him’ reflects the Christological application in Paul’s argument, while the Greek pronoun also agrees with the masculine stone. Reception: R16.

Chapter 10 notes

10:1 Textual: The source says ‘for them,’ with Israel supplied by the preceding context, rather than repeating the name in this verse. Reception: R17.

10:2 Textual: Paul testifies positively to zeal for God while qualifying it as lacking knowledge; both judgments stand together. Reception: R17.

10:3 Textual: ‘Their own’ has no repeated righteousness noun in this source; English leaves the ellipsis intact. Reception: R17.

10:4 Textual: Τέλος is rendered ‘end,’ retaining its range of culmination, goal, or termination. The clause’s relation to law and righteousness should not be settled by replacing it with a single doctrinal paraphrase. Reception: R17.

10:5 Textual: This source places ‘the righteousness from the law’ as the object of doing and reads singular ‘in it.’ The rendering does not replace the sentence with a differently worded form of the Old Testament quotation. Reception: R17.

10:6 Textual: Righteousness is personified as speaking. The explanatory identification with bringing Christ down is Paul’s own clause and is retained. Reception: R17.

10:7 Textual: The source says abyss, not sea. The explanation about raising Christ from the dead is not merged into the quoted question. Reception: R17.

10:8 Textual: The nearness of the word in mouth and heart is tied to the proclaimed word of faith; both bodily images are kept. Reception: R17.

10:9 Textual: Κύριον Ἰησοῦν is rendered predicatively, ‘Jesus as Lord.’ Both confession and heart-belief, including the resurrection, remain conditions in the sentence. Reception: R17.

10:10 Textual: The Greek passive constructions are expressed idiomatically with ‘one.’ The parallel directions toward righteousness and salvation remain distinct. Reception: R17.

10:11 Textual: Everyone emphasizes the scope of the scriptural assurance, leading directly to the Jew-and-Greek argument of 10:12. Reception: R17.

10:12 Textual: The scope of ‘all’ is followed by ‘all who call upon Him.’ The divine generosity is not converted into an unrelated promise of individual wealth. Reception: R17.

10:13 Textual: Calling on the Lord’s name is the explicit action in the quotation; everyone preserves its unrestricted ethnic scope. Reception: R17.

10:14 Textual: The Greek genitive can describe hearing the personal speaker; ‘whom they have not heard’ preserves that possibility instead of automatically inserting ‘about.’ The sequence runs backward from calling to believing to hearing to proclamation. Reception: R18.

10:15 Textual: The source’s quotation has ‘announcing good things,’ without the longer added peace clause. The sending of the proclaimers is explicit. Reception: R18.

10:16 Textual: Ἀκοή can denote hearing or a report heard. Here ‘our report’ fits the quoted question, while the same word group leads into hearing in 10:17. Reception: R18.

10:17 Textual: The source reads Χριστοῦ, ‘of Christ,’ not ‘of God.’ The genitive can concern Christ’s utterance or the message about Him. Reception: R18.

10:18 Textual: Φθόγγος is sound or voice. Paul’s application of the quoted line is preserved without an added geographical history of every mission. Reception: R18.

10:19 Textual: The repeated question concerns Israel’s knowledge; the two quoted provocations use not a nation and a senseless nation. Reception: R18.

10:20 Textual: The source has ἐν, ‘among/in,’ with those not seeking. It does not repeat the precise construction of the parallel manifestation clause. Reception: R18.

10:21 Textual: The divine speaker’s outstretched hands and the people’s disobedience and contradiction are all explicit. The chapter ends before the renewed question about God’s people in 11:1. Reception: R18.

Chapter 11 notes

11:1 Textual: The question expects rejection of the proposition that God cast off His people. Paul’s own Israelite descent is offered as part of the response and is retained in full. Reception: R18.

11:2 Textual: ‘In Elijah’ is the customary reference to the scriptural passage concerning him, not a claim of a separate book authored by Elijah. Reception: R18.

11:3 Textual: Elijah’s first-person claim of being left alone belongs to the quotation; the divine response in 11:4 corrects its implied totality. Reception: R18.

11:4 Textual: The source explicitly says seven thousand men. The divine keeping of a remnant counters Elijah’s claim to be alone. Reception: R18.

11:5 Textual: The present remnant is linked by so also to Elijah’s example; election is qualified by grace. Reception: R18.

11:6 Textual: This source ends at ‘grace.’ It does not add a second inverse clause beginning ‘if from works.’ Reception: R18.

11:7 Textual: Ἐκλογή, literally election, is used for the chosen group. Hardening is passive here, not translated as a self-generated action without qualification. Reception: R19.

11:8 Textual: ‘Spirit of stupor’ renders πνεῦμα κατανύξεως and is lowercase; the phrase is not identified with the Holy Spirit. Reception: R19.

11:9 Textual: Four results follow the table image: snare, trap, stumbling block, and recompense. The words remain an attributed scriptural petition. Reception: R19.

11:10 Textual: Darkened eyes and a bent back continue the quotation’s judgment imagery; continually qualifies the latter command. Reception: R19.

11:11 Textual: The question contrasts stumbling with the fall envisaged as its goal. English keeps the wording without inserting ‘irrecoverably,’ while the following hope makes the rhetorical force clear. Reception: R19.

11:12 Textual: Ἥττημα can denote loss, defeat, or diminished condition; πλήρωμα is fullness or full inclusion. The contrast is not reduced to a precise numerical forecast. Reception: R19.

11:13 Textual: Paul directly addresses Gentiles and names his apostleship to them as the setting of glorifying his ministry. Reception: R19.

11:14 Textual: ‘My own flesh’ denotes Paul’s kin; the bodily metaphor is retained. Reception: R19.

11:15 Textual: Rejection and acceptance are paired. The genitives do not explicitly name every agent or define the exact sense of ‘life from the dead.’ Reception: R19.

11:16 Textual: The first image concerns the first portion of dough and the whole lump; the second concerns a root and branches. Neither firstfruits nor root is given a proper-name identification in this sentence. Reception: R19.

11:17 Textual: Only ‘some’ branches are said to be broken off. The source has the genitive chain ‘root of the richness of the olive,’ rendered ‘rich root,’ rather than two separately coordinated gifts of root and richness. Reception: R19.

11:18 Textual: The command directly forbids Gentile boasting over the branches; the root’s support of the grafted person is the stated reason. Reception: R19.

11:19 Textual: The singular you voices a possible boast, not Paul’s full explanation; 11:20 answers by stressing faith and forbidding pride. Reception: R19.

11:20 Textual: The distinction is unbelief and faith, not an intrinsic superiority of one ethnicity. The singular ‘you’ continues the grafting address. Reception: R19.

11:21 Textual: The natural branches supply the warning’s premise; the singular you remains the grafted Gentile interlocutor. Reception: R19.

11:22 Textual: The conditional continuation in kindness and the warning of being cut off are both explicit. Reception: R19.

11:23 Textual: Grafting in again is conditioned on not remaining in unbelief; God’s ability gives the reason for that possibility. Reception: R19.

11:24 Textual: The contrast between wild and cultivated olive, and the phrase ‘contrary to nature,’ belong to Paul’s analogy. No added claim about the effectiveness of a particular modern horticultural technique is needed. Reception: R19.

11:25 Textual: The hardening is explicitly partial and is bounded by ‘until.’ Both restrictions remain. Reception: R19.

11:26 Textual: Οὕτως is ‘in this way,’ not simply ‘then.’ ‘All Israel’ is kept without replacing it with a predetermined group definition. The quotation reads ‘from Zion’ in this source. Reception: R19.

11:27 Textual: The covenant statement and the taking away of sins are joined by when, continuing the quoted promise of deliverance. Reception: R19.

11:28 Textual: Enemies with respect to the gospel and beloved with respect to election are simultaneous descriptions in the argument; neither is omitted. Reception: R19.

11:29 Textual: Ἀμεταμέλητα is irrevocable or not regretted, characterizing God’s gifts and calling. Reception: R19.

11:30 Textual: Former disobedience and present mercy address the Gentiles; the sentence’s comparison continues in 11:31. Reception: R19.

11:31 Textual: The source includes both occurrences of ‘now.’ The dative ‘through the mercy shown to you’ is attached here to their receiving mercy, parallel to the Gentiles’ reception in 11:30. Its position also permits connection with their disobedience. The English makes its adopted syntactic connection explicit without claiming the alternative impossible. Reception: R19.

11:32 Textual: Both occurrences of ‘all’ remain, within the argument about Jews and Gentiles. The translation does not narrow or expand the group by adding an unexpressed qualifier. Reception: R19.

11:33 Textual: Wealth, wisdom, and knowledge are three coordinated nouns. The two following descriptions concern judgments and ways respectively. Reception: R19.

11:34 Textual: Knowing the Lord’s mind and serving as His counselor are separate rhetorical questions, developing the preceding praise of divine wisdom. Reception: R19.

11:35 Textual: Giving first and receiving repayment frame the question as indebtedness; the final him refers to the imagined prior giver. Reception: R19.

11:36 Textual: The three prepositional relations—from, through, and to God—are all retained. Reception: R19.

Chapter 12 notes

12:1 Textual: Λογικὴ λατρεία is rendered rational worship; reasonable or spiritual service are contextual alternatives. The bodies are plural and the sacrifice singular. Reception: R20.

12:2 Textual: Αἰών is age. The source has the mind without an expressed possessive. The purpose is discerning or testing what God wills. Reception: R20.

12:3 Textual: The repeated thinking vocabulary is retained. The measure of faith is not expanded into a comparative ranking of personal worth. Reception: R20.

12:4 Textual: Πρᾶξις is action or function; the image concerns differentiated activity within one body. Reception: R21.

12:5 Textual: The collective body and the members’ mutual belonging are both retained. Reception: R21.

12:6 Textual: The list is elliptical in Greek. English supplies let it be to make its exhortatory force readable. The proportion of faith can concern the recipient’s faith or a shared standard; no later technical rule is imposed. Reception: R21.

12:7 Textual: Service and teaching are distinct activities. The source does not name particular institutional offices here. Reception: R21.

12:8 Textual: Ἁπλότης can be simplicity, sincerity, or generosity; generosity is adopted for sharing. Προΐστημι can involve leadership or protective care. The qualities accompanying each activity are all retained. Reception: R21.

12:9 Textual: The opening is a verbless clause; English supplies the exhortation. The subsequent participles continue the practical instruction. Reception: R21.

12:10 Textual: The familial affection language is explicit. Προηγούμενοι is understood as taking the lead in honoring others rather than seeking precedence for oneself. Reception: R21.

12:11 Textual: Ζέοντες is literally boiling, expressing fervor. Spirit is lowercase here for the inward disposition, with a possible reference to the divine Spirit noted. The source reads Lord. Reception: R21.

12:12 Textual: The three parallel instructions retain their respective settings. Reception: R21.

12:13 Textual: Hospitality is love of strangers; pursue keeps the force of διώκω, the same verb group used of persecution in the next verse. Reception: R21.

12:14 Textual: The source does not express an object you after persecute. Both the repeated blessing and the prohibition of cursing are retained. Reception: R22.

12:15 Textual: The paired infinitives function as exhortations. Reception: R22.

12:16 Textual: Τοῖς ταπεινοῖς can refer to lowly people or humble things and circumstances. The rendering adopts people while preserving the alternative. Reception: R22.

12:17 Textual: The command concerns repayment and public integrity, not the absence of all moral judgment. Reception: R22.

12:18 Textual: Both qualifications are explicit; the verse does not assert that another person’s conduct is fully within the addressees’ control. Reception: R22.

12:19 Textual: The noun wrath has no expressed possessive. The divine quotation supplies the context for leaving judgment to God; the rendering does not add a retaliatory instruction. Reception: R22.

12:20 Textual: The concrete care and the coal image are both retained. The meaning of the image is not replaced with an asserted psychological or punitive mechanism. Reception: R22.

12:21 Textual: The two forms of νικάω preserve the reversal from being overcome to overcoming. Reception: R22.

Chapter 13 notes

13:1 Textual: ‘Every soul’ denotes every person. The higher authorities and God’s appointment are stated as Paul’s argument; no additional exception or modern political program is inserted into the translation. Reception: R23.

13:2 Textual: The related words for opposing, ordering, and resisting retain the contrast between resistance and appointment. Reception: R23.

13:3 Textual: The source has singular ‘good work’ and ‘evil,’ not plural people as the grammatical objects of terror. The governing role is described in relation to conduct. Reception: R23.

13:4 Textual: Διάκονος is servant in this governmental setting, not an automatically asserted ecclesiastical office. Both service for good and the punitive sword image remain explicit. Reception: R23.

13:5 Textual: Submission is grounded both in wrath and conscience; the second motive is not reduced to fear of punishment. Reception: R23.

13:6 Textual: Λειτουργοί is ministers or public servants. The source does not name a particular ruler or regime. Reception: R23.

13:7 Textual: Φόρος and τέλος distinguish tax or tribute from duty or toll. Fear and honor are separately named and are not collapsed into a single monetary obligation. Reception: R23.

13:8 Textual: The recurring debt vocabulary links what is owed with the continuing obligation of love. The translation retains the strong wording without converting the verse into a detailed financial rule. Reception: R23.

13:9 Textual: The source does not include a separate false-witness command in this list. The desire verb continues the coveting language of 7:7. Reception: R23.

13:10 Textual: Love’s refusal to work evil toward a neighbor leads to its identification as law’s fulfillment, concluding 13:8–9. Reception: R23.

13:11 Textual: English supplies ‘do this’ to complete the opening elliptical phrase. The source has plural ‘you’ in the waking clause and ‘to us’ in the nearness clause. Reception: R24.

13:12 Textual: Ὅπλα is weapons or equipment; ‘weapons’ maintains the image used in 6:13. The warfare language here is joined to honorable conduct, not an added call to violence. Reception: R24.

13:13 Textual: Κοίταις, literally beds, is rendered as sexual promiscuity in this vice list. All three pairs are retained. Reception: R24, A03.

13:14 Textual: The flesh’s provision is directed toward desires in the source; the clause does not explicitly prohibit ordinary bodily care. Reception: R24, A03.

Chapter 14 notes

14:1 Textual: The person is weak in faith, not described as having no faith. Διακρίσεις διαλογισμῶν concerns judging or disputing reasonings; the precise scope of the disagreements is developed through food and days. Reception: R25, A04.

14:2 Textual: Eating all things and eating vegetables describe the two practices; no particular prohibited meat or festival is named. Reception: R25.

14:3 Textual: The paired prohibitions differ: the eater must not despise and the abstainer must not judge. God’s welcome grounds the restraint. Reception: R25.

14:4 Textual: Οἰκέτης is a household slave or servant. The first master belongs to the analogy; the source then explicitly says the Lord is able to establish the person. Reception: R25.

14:5 Textual: ‘Alike’ supplies the contrast implicit in judging every day rather than one above another. No named Sabbath or festival is supplied. Reception: R25.

14:6 Textual: The source lacks an added corresponding clause about one who does not observe the day. It does contain both eating and not eating, each with thanksgiving. Reception: R25.

14:7 Textual: The parallel negatives concern living and dying for oneself, introducing the positive relation to the Lord in 14:8. Reception: R25.

14:8 Textual: The repeated living and dying clauses culminate in belonging to the Lord under either condition. Reception: R25.

14:9 Textual: The source says Christ died and lived, with no separate resurrection verb here. The lordship over dead and living is explicit. Reception: R25.

14:10 Textual: The source reads God’s judgment seat, not Christ’s in this verse. Reception: R25.

14:11 Textual: Ἐξομολογέομαι can express confession or praise; ‘confess to God’ retains the formal sense without specifying an unexpressed confession formula. Reception: R25.

14:12 Textual: The source ends with ‘give an account,’ without an added ‘to God’ in this verse; the preceding context identifies the judgment. Reception: R25.

14:13 Textual: The repeated judge verb is used first for judging another and then for deciding not to cause stumbling. The rendering preserves that wordplay. Reception: R25.

14:14 Textual: Κοινός, literally common, carries the food-related sense unclean here. Paul’s conviction and the eater’s contrary reckoning are both retained; the verse is not expanded into a universal theory that every moral question is decided by private belief. Reception: R26.

14:15 Textual: ‘Destroy’ preserves the strong ἀπόλλυε; it is not reduced merely to causing annoyance. The person’s relation to Christ’s death grounds the instruction. Reception: R26.

14:16 Textual: Your is plural although the preceding warning addresses a singular brother; the good must not become an object of reviling. Reception: R26.

14:17 Textual: Eating and drinking contrast with righteousness, peace, and joy; the final phrase explicitly names the Holy Spirit. Reception: R26.

14:18 Textual: The source has singular ‘in this,’ not plural ‘in these things.’ Reception: R26.

14:19 Textual: Pursuing peace is paired with building up one another, continuing the communal rather than merely individual focus of the food discussion. Reception: R26.

14:20 Textual: ‘Through a stumbling block’ is a compressed construction. It can concern eating so as to cause another to stumble or eating with one’s own conscience compromised; the rendering leaves that relation open within the warning against tearing down God’s work. Reception: R26.

14:21 Textual: This source includes all three results: stumbles, is ensnared, becomes weak. They are marked with apparatus referral signs in Greek, not actual brackets, and are retained as main text. Reception: R26.

14:22 Textual: Faith here is the conviction under discussion concerning permissible conduct. The direction to keep it before God is not paraphrased as a prohibition on all public confession of Christian belief. Reception: R26.

14:23 Textual: The perfect ‘has been condemned’ and the reason ‘not from faith’ remain. The universal concluding sentence is retained in its immediate argument rather than narrowed by an inserted food-only qualifier. Reception: R26.

Chapter 15 notes

15:1 Textual: The strong and the weak continue the food-and-conscience discussion. Bearing weaknesses is contrasted with self-pleasing. Reception: R27.

15:2 Textual: Pleasing the neighbor is qualified by for good and toward building up; these phrases define the purpose of accommodation. Reception: R27.

15:3 Textual: The quotation’s second-person reproach and first-person reception are retained, with the latter applied to Christ by the surrounding argument. Reception: R27.

15:4 Textual: The repeated ‘through’ is explicit before both perseverance and encouragement. The Scriptures’ role in instruction and hope is preserved. Reception: R27.

15:5 Textual: The optative grant expresses a prayer. Perseverance and encouragement echo 15:4, now describing the God who gives like-mindedness. Reception: R27.

15:6 Textual: One accord and one mouth are paired images of shared praise; God and Father refer to the same One in relation to Jesus Christ. Reception: R27.

15:7 Textual: The source says Christ welcomed ‘you,’ not ‘us,’ in this verse. Reception: R27.

15:8 Textual: ‘Servant of the circumcision’ identifies Christ’s ministry in relation to Israel. God’s truth and the confirmation of the fathers’ promises remain together. Reception: R28.

15:9 Textual: The Gentiles’ glorifying God for mercy is coordinated with the preceding purpose. Ἐξομολογέομαι can be confession or thankful praise; the latter is clear in the paired singing. Reception: R28.

15:10 Textual: With His people preserves the quotation’s joining of Gentiles to shared rejoicing; neither group is silently deleted. Reception: R28.

15:11 Textual: The two imperatives address all Gentiles and all peoples, continuing the expanding scriptural summons to praise. Reception: R28.

15:12 Textual: The root of Jesse and rising to rule are both present. The source’s Christological application is retained without substituting a different wording of Isaiah. Reception: R28.

15:13 Textual: The prayer joins joy and peace in believing to abounding hope, explicitly locating its power in the Holy Spirit. Reception: R28.

15:14 Textual: Paul’s emphatic confidence names goodness, knowledge, and ability to admonish one another before explaining his bold writing. Reception: R29.

15:15 Textual: ‘More boldly’ is comparative, and ‘in part’ limits the manner or portions of the writing. The source has no repeated ‘brothers’ here. Reception: R29.

15:16 Textual: Λειτουργός and ἱερουργέω produce an explicitly priestly ministry image, culminating in an offering. ‘Offering of the Gentiles’ may mean the Gentiles presented as an offering or an offering associated with them; the rendering retains the genitive. Reception: R29.

15:17 Textual: Boasting is located in Christ Jesus and qualified by concerning the things of God, continuing the ministry explanation. Reception: R29.

15:18 Textual: Christ is the agent working through Paul. The negative confines Paul’s claims to that work, in word and deed. Reception: R29.

15:19 Textual: The source says Spirit, without an added Holy or of God here. ‘Fulfilled the proclamation’ supplies the verbal force of fulfilling the gospel in the stated geographical range; it does not claim every individual there had heard. Reception: R29.

15:20 Textual: The negative location describes Paul’s stated missionary ambition, not a universal prohibition on anyone teaching where the gospel has already been proclaimed. Reception: R29.

15:21 Textual: Seeing and understanding are the promised responses of people previously unannounced to and unheard; Paul applies the quotation to his mission. Reception: R29.

15:22 Textual: For this reason connects the hindrance to the preceding missionary work; often describes repeated obstruction rather than a single named incident. Reception: R29.

15:23 Textual: No longer having a place describes Paul’s assessment of these mission regions, alongside a longstanding desire to visit Rome. Reception: R29.

15:24 Textual: The source’s sentence is interrupted: the Spain plan is followed by a parenthesis about visiting and being sent onward, then the Jerusalem journey in 15:25. No absent ‘I will come to you’ clause is imported. Reception: R29.

15:25 Textual: Now contrasts the immediate Jerusalem service with the prospective Spain journey; the saints are the service’s recipients. Reception: R30.

15:26 Textual: Κοινωνία is a sharing or contribution here. The recipients are the poor among the saints, not necessarily every Jerusalem believer without distinction. Reception: R30.

15:27 Textual: The spiritual/material contrast uses σαρκικοῖς, literally fleshly things, for material support without a negative moral meaning. Reception: R30.

15:28 Textual: ‘Sealed this fruit for them’ preserves σφραγισάμενος and the fruit image. It likely concerns securing or duly delivering the contribution; no particular physical sealing procedure is asserted. Reception: R30.

15:29 Textual: The source reads the fullness of Christ’s blessing, without a further gospel noun in this verse. Reception: R30.

15:30 Textual: ‘Struggle together’ preserves the shared-contest image. The love of the Spirit can concern the Spirit’s love or love produced by Him; no narrower definition is supplied. Reception: R30.

15:31 Textual: The two requests concern rescue from disobedient people and acceptance of the Jerusalem service. Neither is merged into the other. Reception: R30.

15:32 Textual: The source makes coming a participle and finding rest together the purpose; it does not include a separate explicit verb refresh. Reception: R30.

15:33 Textual: The blessing invokes the God of peace upon all the addressees and closes with Amen in this source. Reception: R30.

Chapter 16 notes

16:1 Textual: Διάκονος is rendered deacon in its explicit connection to a local church; servant or minister expresses the word’s broader range. Phoebe is female, and the term itself does not define every feature of a later institutional office. Cenchreae is the place named. Reception: R30.

16:2 Textual: Προστάτις is patroness, benefactress, or protectress. The rendering retains Phoebe’s substantial supporting role rather than reducing it to an unspecified minor favor. Reception: R30.

16:3 Textual: The source names Prisca, not the expanded form Priscilla. She and Aquila are both Paul’s fellow workers. Reception: R30.

16:4 Textual: The Greek idiom is literally placing their own neck underneath; risked their own neck expresses the danger to life without inventing a specific incident. Reception: R30.

16:5 Textual: The source reads Asia, not Achaia. The household church and the firstfruits designation are separately retained. Reception: R30, R31.

16:6 Textual: The source form is Μαριάμ, rendered by the familiar English name Mary, and the labor is ‘for you,’ not ‘for us.’ Reception: R31.

16:7 Textual: The source accents the name as Ἰουνίαν, Junia. ‘Distinguished among the apostles’ adopts an inclusive reading of ἐπίσημοι ἐν τοῖς ἀποστόλοις; ‘well known to the apostles’ is another construal. The term apostles is not automatically restricted to the Twelve. Kinsmen can denote relatives or fellow Jews; their imprisonment and being in Christ before Paul are explicit. Reception: R31.

16:8 Textual: The source form Ampliatus and the personal designation my beloved in the Lord are both retained. Reception: R31.

16:9 Textual: Urbanus is our fellow worker, whereas Stachys is my beloved; the changes of possessive and commendation remain. Reception: R31.

16:10 Textual: Household supplies the implicit group in ‘those of Aristobulus.’ The greeting does not state that Aristobulus himself belonged to the church. Reception: R31.

16:11 Textual: The qualifying ‘who are in the Lord’ concerns the greeted members of Narcissus’s household, without asserting that every member or the household head believed. Reception: R31.

16:12 Textual: Tryphaena and Tryphosa are described with present labor; Persis with past much labor. Both distinctions are retained. Reception: R31.

16:13 Textual: ‘His mother and mine’ retains Paul’s shared maternal language without asserting that Rufus was his biological brother. Reception: R31.

16:14 Textual: The source order is Hermes, Patrobas, Hermas after Asyncritus and Phlegon. The two similar names are not conflated. Reception: R31.

16:15 Textual: Only Nereus’s sister is explicitly identified by kinship in this list; the sentence does not specify other relationships among the named people. Reception: R31.

16:16 Textual: The holy kiss is reciprocal among the addressees; the second sentence extends greeting from all the churches of Christ. Reception: R31.

16:17 Textual: Watch introduces the identification of divisive people; turn away is a separate imperative tied to teaching already learned. Reception: R32.

16:18 Textual: The source says our Lord Christ, without Jesus here. The belly image concerns self-serving appetite; the two deceptive speech terms remain distinct. Reception: R32.

16:19 Textual: Paul’s joy in reported obedience accompanies the desired pairing of wisdom toward good and innocence toward evil. Reception: R32.

16:20 Textual: ‘Soon’ renders ἐν τάχει, also expressible as swiftly. The source includes Christ in the blessing and has no Amen at the end of this verse. Reception: R32.

16:21 Textual: Timothy is identified as my fellow worker; my kinsmen applies to the following three names, preserving their distinct commendations. Reception: R32.

16:22 Textual: Tertius speaks in the first person as the one who wrote the letter. ‘In the Lord’ is attached to the greeting; the verse is not used to silently replace Paul as the letter’s author. Reception: R32.

16:23 Textual: Οἰκονόμος τῆς πόλεως is a city steward or administrator, often understood as treasurer. The rendering does not identify him with an unverified inscription or another person of the same name. Reception: R32.

16:24 Textual: End of the SBLGNT main text. The official text and XML agree, and the licensed Greek presentation records the longer doxology only in its edition-comparison note. The supplemental rows that follow are separately sourced and are not counted among this edition’s 430 main-text units. Reception: R32.

Supplemental doxology notes · 16:25–27

16:25 Textual: Supplemental doxology, conventional 16:25–27: independently translated from the actual Greek comparison reading printed at SBLGNT 16:24 on Bible Gateway and attributed there to WH, Treg, NIV. This is outside the SBLGNT main text; no manuscript collation is claimed. The genitive proclamation of Jesus Christ is retained. Reception: R27.

16:26 Textual: Supplemental Greek comparison reading, not SBLGNT main text. Manifestation and making known continue the mystery clause. Reception: R27.

16:27 Textual: Supplemental Greek comparison reading, not SBLGNT main text. The relative to whom and the interrupted doxological syntax are retained. Reception: R27.