From e7222d017c27d5fc568c8071aac030e760be2397 Mon Sep 17 00:00:00 2001 From: Larry Sallee Date: Wed, 13 Jul 2022 14:25:30 -0400 Subject: [PATCH] Fixed format of Romans notes --- en_tn_46-ROM.tsv | 94 ++++++++++++++++++++++++------------------------ 1 file changed, 47 insertions(+), 47 deletions(-) diff --git a/en_tn_46-ROM.tsv b/en_tn_46-ROM.tsv index 5f85b95659..f8c325e82f 100644 --- a/en_tn_46-ROM.tsv +++ b/en_tn_46-ROM.tsv @@ -1,6 +1,6 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -ROM front intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introduction\n\n### Outline of the book of Romans\n\n1. Introduction (1:1–15)\n2. Main Theme: Righteousness is received by having faith in Jesus Christ (1:16–17)\n3. All mankind is condemned because of sin (1:18–3:20)\n4. Righteousness is through Jesus Christ by faith in him (3:21–5:21)\n5. Becoming like Christ in this life (6:1–8:39)\n6. God’s plan for Israel (9:1–11:36)\n7. Instructions for living as Christians (12:1–15:13)\n8. Conclusion (15:14–16:27)\n\n### Who wrote the book of Romans?\n\nThe Apostle Paul wrote the book of Romans and may other books in the New Testament. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was part of a strict Jewish religious group called the Pharisees. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.\n\nPaul probably wrote this letter while he was staying in the city of Corinth during his third trip through the Roman Empire.\n\n### What is the book of Romans about?\n\nPaul wrote this letter to the Christians in Rome. Paul wanted to get them ready to receive him when he visited them. He said his purpose was to “bring about the obedience of faith” ([16:26](../16/26.md)).\n\nIn this letter Paul most fully described the gospel of Jesus Christ. He explained that both Jews and non-Jews have sinned, and God will forgive them and declare them righteous only if they believe in Jesus (chapters 1–11). Then he gave them practical advice for how believers should live (chapters 12–16),\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Romans.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Rome,” or “A Letter to the Christians in Rome.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What are the titles used to refer to Jesus?\n\nIn Romans, Paul described Jesus Christ by many titles and descriptions: Jesus Christ (1:1), the Seed of David (1:3), the Son of God (1:4), the Lord Jesus Christ (1:7), Christ Jesus (3:24), Propitiation (3:25), Jesus (3:26), Jesus our Lord (4:24), Lord of Hosts (9:29), a Stumbling Stone and Rock of Offence (9:33), the End of the Law (10:4), the Deliverer (11:26), Lord of the Dead and the Living (14:9), and the Root of Jesse (15:12).\n\n### How should theological terms in Romans be translated?\n\nPaul uses many theological terms that are not used in the four Gospels. As early Christians learned more about the meaning of Jesus Christ and his message, they needed words and expressions for new ideas. Some examples of these words are “justification” (5:1), “works of the law” (3:20), “reconcile” (5:10), “propitiation” (3:25), “sanctification” (6:19), and “the old man” (6:6). If your language doesn’t have similar words, you can develop short phrases to communicate these ideas. For example, the term “gospel” can be translated as “the good news about Jesus Christ.”\n\nTranslators should also remember that some of these terms have more than one meaning. The meaning will depend on how the author is using the word in that particular passage. For example, “righteousness” sometimes means that a person obeys God’s law. At other times, “righteousness” means that Jesus Christ has perfectly obeyed God’s law for us.\n\n### What did Paul mean by “a remnant” of Israel ([11:5](../11/05.md))?\n\nThe idea of a “remnant” is important both in the Old Testament and for Paul. Most of the Israelites were either killed or scattered among other people when the Assyrians and then the Babylonians conquered their land. Only a relatively few Jews survived. They were known as “the remnant.”\n\nIn [11:1–9](../11/01.md), Paul speaks of another remnant. This remnant is the Jews whom God saved because they believed in Jesus. (See: [[rc://en/tw/dict/bible/kt/remnant]])\n\n## Part 3: Important Translation Issues\n\n### What did Paul mean by being “in Christ”?\n\nThe phrase “in Christ” and similar phrases occur in 3:24; 6:11, 23; 8:1,2,39; 9:1; 12:5,17; 15:17; and 16:3,7,9,10. Paul used these kinds of phrases as a metaphor to express that Christian believers belong to Jesus Christ. Belonging to Christ means the believer is saved and is made a friend with God. The believer is also promised to live with God forever. However, this idea can be difficult to represent in many languages.\n\nThese phrases also have specific meanings that depend on how Paul used them in a particular passage. For example, in [3:24](../03/24.md) (“the redemption that is in Christ Jesus”), Paul referred to our being redeemed “because” of Jesus Christ. In [8:9](../08/09.md) (“you are not in the flesh but in the Spirit”), Paul spoke of believers submitting “to” the Holy Spirit. In [9:1](../09/01.md) (“I tell the truth in Christ”), Paul meant that he is telling the truth that “is in agreement with” Jesus Christ.\n\nNevertheless, the basic idea of our being united with Jesus Christ (and with the Holy Spirit) is seen in these passages as well. Therefore, the translator has a choice in many passages that use “in.” He will often decide to represent the more immediate sense of “in,” such as, “by means of,” “in the manner of,” or “in regard to.” But, if possible, the translator should choose a word or phrase that represents the immediate sense and the sense of “in union with.” (See: [[rc://en/tw/dict/bible/kt/inchrist]])\n\n### How are the ideas of “holy,” “saints” or “holy ones,” and “sanctify” represented in Romans in the ULT?\n\nThe scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:\n\n* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless and faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones” or “holy people.” (See: [1:7](../01/07.md))\n* Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In cases where some other English versions have “saints” or “holy ones,” the ULT uses “believers.” (See: 8:27; 12:13; 15:25, 26, 31; 16:2, 15)\n* Sometimes the meaning in a passage indicates the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “consecrated,” or “reserved for.” (See: [15:16](../15/16.md))\n\nThe UST will often be helpful as translators think about how to represent these ideas in their own versions.\n\n### Singular and plural “you”\n\nIn this book, the word “you” is almost always plural and refers to Paul’s audience. There are only four instances of singular “you,” three of which are quotations from the Old Testament ([9:7](../09/07.md), [17](../09/17.md); [13:4](../13/04.md), [15:9](../15/09.md)). Those exceptions will be addressed in the notes. (See: [[rc://en/ta/man/translate/figs-you]])\n\n### What are the major issues in the text of the book of Romans?\n\nFor the following verses, modern version of the Bible differ from older versions. The ULT includes the modern reading and puts the older reading in a footnote.\n\n* “he \\[God\\] works all things together for good” ([8:28](../08/28.md)). Some older versions read, “All things work together for good.”\n* “But if it is by grace, it is no longer by works. Otherwise grace would no longer be grace” ([11:6](../11/06.md)). Some older versions read: “But if it is by works, then is it no more grace: otherwise work is no more work.”\n\nThe following verse is not in the best ancient copies of the Bible. Translators are advised not to include this verse. However, if in the translators’ region there are older Bible versions that have this verse, the translators can include it. If it is translated, it should be put inside square brackets (\\[\\]) to indicate that it is probably not original to the book of Romans.\n\n* “May the grace of our Lord Jesus Christ be with you all. Amen” ([16:24](../16/24.md)).\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]]) -ROM 1 intro hn5n 0 # Romans 1 General Notes\n\n## Structure and formatting\n\n1. Introduction (1:1–15)\n * Greeting (1:1–7)\n * Paul plans to visit Rome (1:8–15)\n2. Main Theme: Righteousness is received by having faith in Jesus Christ (1:16–17)\n3. All mankind is condemned because of sin (1:18–3:20)\n * All non-Jews have sinned (1:18–32)\n\n## Special concepts in this chapter\n\n### The gospel\n\nThis chapter refers to the contents of the Book of Romans as “the gospel” ([1:2](../rom/01/02.md)). Romans is not a Gospel like Matthew, Mark, Luke, or John, which are historical accounts of the life of Jesus. Instead, chapters 1–8 present the biblical gospel, which is the good news of salvation. The gospel contains the following true ideas: Everyone has sinned. Jesus died for our sins. Jesus came back to life again so that we might live for his glory and receive eternal life when we die.\n\n### Universal Condemnation and the Wrath of God\n\nIn this chapter Paul explains that no one has an excuse for sinning. We all know about the true God, Yahweh, from his creation all around us. Because of our sin and our sinful nature, every person justly deserves the eternal punishment of God. The requirement for this punishment was satisfied by Jesus dying on a cross for those who believe in him. (See: [[rc://en/tw/dict/bible/kt/believe]] and [[rc://en/tw/dict/bible/kt/sin]])\n\n## Important figures of speech in this chapter\n\n### “God gave them over”\n\nMany scholars view the phrases “God gave them over” and “God gave them up” as theologically significant. For this reason, it is important to translate these phrases with God playing a passive role in the action. God allows men to pursue their own sinful desires, he does not force them to act sinfully. (See: [[rc://en/ta/man/translate/figs-activepassive]])\n +ROM front intro gtn1 0 # Introduction to Romans

## Part 1: General Introduction

### Outline of the book of Romans

1. Introduction (1:1–15)
2. Main Theme: Righteousness is received by having faith in Jesus Christ (1:16–17)
3. All mankind is condemned because of sin (1:18–3:20)
4. Righteousness is through Jesus Christ by faith in him (3:21–5:21)
5. Becoming like Christ in this life (6:1–8:39)
6. God’s plan for Israel (9:1–11:36)
7. Instructions for living as Christians (12:1–15:13)
8. Conclusion (15:14–16:27)

### Who wrote the book of Romans?

The Apostle Paul wrote the book of Romans and may other books in the New Testament. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was part of a strict Jewish religious group called the Pharisees. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.

Paul probably wrote this letter while he was staying in the city of Corinth during his third trip through the Roman Empire.

### What is the book of Romans about?

Paul wrote this letter to the Christians in Rome. Paul wanted to get them ready to receive him when he visited them. He said his purpose was to “bring about the obedience of faith” ([16:26](../16/26.md)).

In this letter Paul most fully described the gospel of Jesus Christ. He explained that both Jews and non-Jews have sinned, and God will forgive them and declare them righteous only if they believe in Jesus (chapters 1–11). Then he gave them practical advice for how believers should live (chapters 12–16),

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “Romans.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Rome,” or “A Letter to the Christians in Rome.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### What are the titles used to refer to Jesus?

In Romans, Paul described Jesus Christ by many titles and descriptions: Jesus Christ (1:1), the Seed of David (1:3), the Son of God (1:4), the Lord Jesus Christ (1:7), Christ Jesus (3:24), Propitiation (3:25), Jesus (3:26), Jesus our Lord (4:24), Lord of Hosts (9:29), a Stumbling Stone and Rock of Offence (9:33), the End of the Law (10:4), the Deliverer (11:26), Lord of the Dead and the Living (14:9), and the Root of Jesse (15:12).

### How should theological terms in Romans be translated?

Paul uses many theological terms that are not used in the four Gospels. As early Christians learned more about the meaning of Jesus Christ and his message, they needed words and expressions for new ideas. Some examples of these words are “justification” (5:1), “works of the law” (3:20), “reconcile” (5:10), “propitiation” (3:25), “sanctification” (6:19), and “the old man” (6:6). If your language doesn’t have similar words, you can develop short phrases to communicate these ideas. For example, the term “gospel” can be translated as “the good news about Jesus Christ.”

Translators should also remember that some of these terms have more than one meaning. The meaning will depend on how the author is using the word in that particular passage. For example, “righteousness” sometimes means that a person obeys God’s law. At other times, “righteousness” means that Jesus Christ has perfectly obeyed God’s law for us.

### What did Paul mean by “a remnant” of Israel ([11:5](../11/05.md))?

The idea of a “remnant” is important both in the Old Testament and for Paul. Most of the Israelites were either killed or scattered among other people when the Assyrians and then the Babylonians conquered their land. Only a relatively few Jews survived. They were known as “the remnant.”

In [11:1–9](../11/01.md), Paul speaks of another remnant. This remnant is the Jews whom God saved because they believed in Jesus. (See: [[rc://en/tw/dict/bible/kt/remnant]])

## Part 3: Important Translation Issues

### What did Paul mean by being “in Christ”?

The phrase “in Christ” and similar phrases occur in 3:24; 6:11, 23; 8:1,2,39; 9:1; 12:5,17; 15:17; and 16:3,7,9,10. Paul used these kinds of phrases as a metaphor to express that Christian believers belong to Jesus Christ. Belonging to Christ means the believer is saved and is made a friend with God. The believer is also promised to live with God forever. However, this idea can be difficult to represent in many languages.

These phrases also have specific meanings that depend on how Paul used them in a particular passage. For example, in [3:24](../03/24.md) (“the redemption that is in Christ Jesus”), Paul referred to our being redeemed “because” of Jesus Christ. In [8:9](../08/09.md) (“you are not in the flesh but in the Spirit”), Paul spoke of believers submitting “to” the Holy Spirit. In [9:1](../09/01.md) (“I tell the truth in Christ”), Paul meant that he is telling the truth that “is in agreement with” Jesus Christ.

Nevertheless, the basic idea of our being united with Jesus Christ (and with the Holy Spirit) is seen in these passages as well. Therefore, the translator has a choice in many passages that use “in.” He will often decide to represent the more immediate sense of “in,” such as, “by means of,” “in the manner of,” or “in regard to.” But, if possible, the translator should choose a word or phrase that represents the immediate sense and the sense of “in union with.” (See: [[rc://en/tw/dict/bible/kt/inchrist]])

### How are the ideas of “holy,” “saints” or “holy ones,” and “sanctify” represented in Romans in the ULT?

The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:

* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless and faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones” or “holy people.” (See: [1:7](../01/07.md))
* Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In cases where some other English versions have “saints” or “holy ones,” the ULT uses “believers.” (See: 8:27; 12:13; 15:25, 26, 31; 16:2, 15)
* Sometimes the meaning in a passage indicates the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “consecrated,” or “reserved for.” (See: [15:16](../15/16.md))

The UST will often be helpful as translators think about how to represent these ideas in their own versions.

### Singular and plural “you”

In this book, the word “you” is almost always plural and refers to Paul’s audience. There are only four instances of singular “you,” three of which are quotations from the Old Testament ([9:7](../09/07.md), [17](../09/17.md); [13:4](../13/04.md), [15:9](../15/09.md)). Those exceptions will be addressed in the notes. (See: [[rc://en/ta/man/translate/figs-you]])

### What are the major issues in the text of the book of Romans?

For the following verses, modern version of the Bible differ from older versions. The ULT includes the modern reading and puts the older reading in a footnote.

* “he \\[God\\] works all things together for good” ([8:28](../08/28.md)). Some older versions read, “All things work together for good.”
* “But if it is by grace, it is no longer by works. Otherwise grace would no longer be grace” ([11:6](../11/06.md)). Some older versions read: “But if it is by works, then is it no more grace: otherwise work is no more work.”

The following verse is not in the best ancient copies of the Bible. Translators are advised not to include this verse. However, if in the translators’ region there are older Bible versions that have this verse, the translators can include it. If it is translated, it should be put inside square brackets (\\[\\]) to indicate that it is probably not original to the book of Romans.

* “May the grace of our Lord Jesus Christ be with you all. Amen” ([16:24](../16/24.md)).

(See: [[rc://en/ta/man/translate/translate-textvariants]]) +ROM 1 intro hn5n 0 # Romans 1 General Notes

## Structure and formatting

1. Introduction (1:1–15)
* Greeting (1:1–7)
* Paul plans to visit Rome (1:8–15)
2. Main Theme: Righteousness is received by having faith in Jesus Christ (1:16–17)
3. All mankind is condemned because of sin (1:18–3:20)
* All non-Jews have sinned (1:18–32)

## Special concepts in this chapter

### The gospel

This chapter refers to the contents of the Book of Romans as “the gospel” ([1:2](../rom/01/02.md)). Romans is not a Gospel like Matthew, Mark, Luke, or John, which are historical accounts of the life of Jesus. Instead, chapters 1–8 present the biblical gospel, which is the good news of salvation. The gospel contains the following true ideas: Everyone has sinned. Jesus died for our sins. Jesus came back to life again so that we might live for his glory and receive eternal life when we die.

### Universal Condemnation and the Wrath of God

In this chapter Paul explains that no one has an excuse for sinning. We all know about the true God, Yahweh, from his creation all around us. Because of our sin and our sinful nature, every person justly deserves the eternal punishment of God. The requirement for this punishment was satisfied by Jesus dying on a cross for those who believe in him. (See: [[rc://en/tw/dict/bible/kt/believe]] and [[rc://en/tw/dict/bible/kt/sin]])

## Important figures of speech in this chapter

### “God gave them over”

Many scholars view the phrases “God gave them over” and “God gave them up” as theologically significant. For this reason, it is important to translate these phrases with God playing a passive role in the action. God allows men to pursue their own sinful desires, he does not force them to act sinfully. (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 1 1 x3em figs-123person Παῦλος 1 Paul In the culture of this time, letter writers would give their own names first. Your language may have a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) ROM 1 1 plvo translate-names Παῦλος 1 Paul **Paul** is the name of a man, an apostle of Jesus. See the information about him in Part 1 of the Introduction to Romans. (See: [[rc://en/ta/man/translate/translate-names]]) ROM 1 1 e417 figs-distinguish δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος 1 Paul These two phrases give further information about Paul. He describes himself as being someone given the position and authority of being Christ’s **servant** and **apostle**. (See: [[rc://en/ta/man/translate/figs-distinguish]]) @@ -49,7 +49,7 @@ ROM 1 8 efqs figs-activepassive ἡ πίστις ὑμῶν καταγγέλλε ROM 1 8 k7qf figs-hyperbole ἐν ὅλῳ τῷ κόσμῳ 1 Here, **the whole world** is an exaggeration that refers to all the parts of the world that were familiar to Paul and his readers, particularly the Roman Empire. Paul is not referring to every place on the planet. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “across the known world” or “wherever the Roman Empire is” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) ROM 1 9 c7pa grammar-connect-logic-result γάρ 1 For God is my witness **For** indicates that what follows is the reason why Paul could say in the previous verse that he thanks God for the Roman believers. If it would be helpful to you readers, you could state this explicitly. Alternate translation: “You can be sure this is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 1 9 twht figs-infostructure μάρτυς…μού ἐστιν ὁ Θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι 1 For God is my witness If it would be more natural in your language, you could change the order of these clauses and make a new sentence if necessary. Alternate translation: “God is my witness how I continually make mention of you. I serve him in my spirit in the gospel of his Son” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -ROM 1 9 dx6p figs-distinguish μάρτυς…μού…ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ 1 in my spirit This phrase gives us further information about **God**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “my witness and I serve him in my spirit in the gospel of his Son” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 9 dx6p figs-distinguish μάρτυς…μού…ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ 1 in my spirit This phrase gives us further information about **God**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “my witness and I serve him in my spirit in the gospel of his Son” (See: [[rc://en/ta/man/translate/figs-distinguish]]) ROM 1 9 ll1e figs-abstractnouns μάρτυς…μού 1 in my spirit If your language does not use an abstract noun for the idea of **witness**, you could express the same idea in another way. Alternate translation: “the one who testifies about me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 1 9 ydnc figs-explicit ἐν τῷ πνεύματί μου 1 Here, **spirit** refers to the inner person, which is what a person thinks and feels. Paul means that he serves God with complete devotion. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “with my whole heart” or “wholeheartedly” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 1 9 ih0v figs-explicit ἐν τῷ εὐαγγελίῳ 1 Here, **in** indicates the means by which Paul served God and **gospel** refers specifically to proclaiming the **gospel**. If this might confuse your readers, you could state this explicitly. Alternate translation: “by proclaiming the gospel” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -59,7 +59,7 @@ ROM 1 9 f9p2 figs-hyperbole ἀδιαλείπτως 1 I make mention of you Here ROM 1 9 vtuq figs-idiom μνείαν ὑμῶν ποιοῦμαι 1 Here, **making mention** is an idiom for prayer. If this might confuse your readers, you could use an equivalent idiom or use plain language. Alternate translation: “I am … praying for you” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 1 10 mdc8 figs-doublet πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος 1 I always request in my prayers that … I may at last be successful … in coming to you This phrase means the same thing as “I continually make mention of you” in the previous verse. Paul says the same thing twice, in slightly different ways, to show how intensely he prays that God will allow him to visit the church at Rome. If your language does not use repetition to do this, you could use one phrase for the similar passage in the previous verse and in this verse provide emphasis in another way. Alternate translation: “in all my prayers, I beg God” (See: [[rc://en/ta/man/translate/figs-doublet]]) ROM 1 10 oi0x figs-hyperbole πάντοτε 1 Here, the word **always** is an exaggeration that figuratively express the frequency of Paul’s prayers to God for the church at Rome. Paul does not mean that he spends all of his time praying for them. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “frequently” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -ROM 1 10 b5wy figs-abstractnouns ἐν τῷ θελήματι τοῦ Θεοῦ 1 by the will of God If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “because God wills for me” or “because God wants me”(See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 10 b5wy figs-abstractnouns ἐν τῷ θελήματι τοῦ Θεοῦ 1 by the will of God If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “because God wills for me” or “because God wants me”(See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 1 11 ki6h grammar-connect-logic-result γὰρ 1 For I desire to see you *For** here indicates that this is a reason clause. Paul is indicating why he constantly prays to visit the church at Rome in [verses 9–10](../01/09.md)). Use a natural way in your language to express the reason for something. Alternate translation: “I am always requesting this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 1 11 gjdu figs-metonymy ἰδεῖν ὑμᾶς 1 Paul uses **see** figuratively to describe not only seeing the Christians in Rome, but also visiting them and spending time with them. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to visit you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 1 11 b23b grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that this is a purpose clause. Paul is stating the purpose for why he wants to visit the believers at Rome. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) @@ -78,7 +78,7 @@ ROM 1 14 j2sz figs-merism Ἕλλησίν τε καὶ βαρβάροις 1 Her ROM 1 14 lio6 figs-merism σοφοῖς τε καὶ ἀνοήτοις 1 Paul speaks figuratively here, using **wise ones** and **foolish ones** to represent all types of people among the Gentiles referred to in the previous verse. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of people among the Gentiles” (See: [[rc://en/ta/man/translate/figs-merism]]) ROM 1 14 q728 figs-doublet Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that he is obligated to preach the gospel to every kind of Gentile. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “to each and every kind of Gentile” or “to every single non-Jewish person” (See: [[rc://en/ta/man/translate/figs-doublet]]) ROM 1 15 h9zv grammar-connect-logic-result οὕτως 1 **So** here indicates that this a reason clause. Use a natural way in your language to indicate the reason why someone does something. Alternate translation: “This is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 16 oa6m grammar-connect-logic-result γὰρ 1 **For** indicates the reason why Paul is eager to proclaim the gospel in Rome. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “I am eager to do this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 16 oa6m grammar-connect-logic-result γὰρ 1 **For** indicates the reason why Paul is eager to proclaim the gospel in Rome. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “I am eager to do this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 1 16 mm2f figs-litotes οὐ…ἐπαισχύνομαι 1 I am not ashamed of the gospel Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I am greatly honored” (See: [[rc://en/ta/man/translate/figs-litotes]]) ROM 1 16 nvkv figs-metonymy οὐ…ἐπαισχύνομαι τὸ εὐαγγέλιον 1 I am not ashamed of the gospel Here, **gospel** refers specifically to the preaching of the **gospel** that was mentioned in the previous verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I am not ashamed to preach the gospel” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 1 16 f5x9 figs-possession δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν 1 for the Jew first and for the Greek Paul is using the possessive form to describe the **gospel** as the powerful way that **God** saves people. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “for it is the powerful way that God saves” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -133,7 +133,7 @@ ROM 1 23 qb7f figs-parallelism τὴν δόξαν τοῦ ἀφθάρτου Θε ROM 1 23 r14e figs-abstractnouns τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ 1 of perishable man If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “what glorifies the imperishable God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 1 23 u971 figs-possession τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ 1 of birds, of four-footed beasts, and of creeping things Paul is using the possessive form to describe the relationship between **glory** and **the imperishable God**. This phrase could refer to: (1) the glory that characterizes God. Alternate translation: “the glory that characterizes the imperishable God” (2) the glory that belongs to God. Alternate translation: “the glory that belongs only to the imperishable God” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 1 23 rfez figs-possession ὁμοιώματι εἰκόνος 1 The words translated as **likeness** and **image** were used in the Greek translation of the Old Testament to refer to the same thing ([Genesis 1:26](../../gen/01/26.md). Here Paul is using the possessive form to indicate that **image** is an explanation of **likeness**. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “a likeness, that is, an image” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 23 osrt figs-ellipsis καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν 1 Paul is leaving out some of the words that a phrase would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from earlier in the verse Alternate translation: “and likenesses of birds, and likenesses of four-footed animals, and likenesses of creeping things” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +ROM 1 23 osrt figs-ellipsis καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν 1 Paul is leaving out some of the words that a phrase would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from earlier in the verse. Alternate translation: “and likenesses of birds, and likenesses of four-footed animals, and likenesses of creeping things” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 1 23 rq7h τετραπόδων 1 The phrase **four-footed beasts** refers to animals that walk on four feet. Use the most natural form to describe this kind of animal in your language. Alternate translation: “of quadrupeds” or “of four-legged beasts” ROM 1 24 fvv6 grammar-connect-logic-result διὸ 1 Therefore **Therefore** here introduces a result clause. Paul is stating the result of people rejecting the glory of God in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 1 24 ec9q figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν 1 God gave them over to Paul speaks figuratively of these people as if **God** were physically giving them to **lusts**. He means that God is allowing them to have what they desire. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “God permitted them to become controlled by the lusts of their hearts” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -158,7 +158,7 @@ ROM 1 26 lk73 figs-abstractnouns πάθη ἀτιμίας 1 If your language do ROM 1 26 j4ni grammar-connect-words-phrases γὰρ 1 for their women The word translated **for** introduces an explanation of **passions of dishonor**. This explanation begins after the word **for** and continues through the end of the next verse. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 1 26 jqyi figs-metaphor μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν 1 Paul uses **exchanged** figuratively to describe the actions of ungodly women as if they were exchanging goods or money. Paul means that they stopped doing **natural** sexual acts with men and started doing sexual acts with other women that are **contrary to nature**. If your readers would not understand what **exchanged** means in this context, you could use an express the meaning plainly. See how you translated **exchanged** in [verses 23](../01/23.md) and [25](../01/25.md). Alternative translation, “stopped doing natural sexual acts with men and started doing unnatural sexual acts with women” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 1 26 vs4a figs-euphemism τὴν φυσικὴν χρῆσιν 1 exchanged natural relations for those that were unnatural Paul uses **the natural use** figuratively to refer to sexual activity between women and men. This is a polite way of referring to something that would be offensive in some cultures. If this would be misunderstood in your language, use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “sexual activity with males” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -ROM 1 26 qvr5 figs-euphemism τὴν παρὰ φύσιν 1 exchanged natural relations for those that were unnatural Paul uses **contrary to nature** figuratively to refer to sexual activity between women and other women. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]])\n +ROM 1 26 qvr5 figs-euphemism τὴν παρὰ φύσιν 1 exchanged natural relations for those that were unnatural Paul uses **contrary to nature** figuratively to refer to sexual activity between women and other women. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]]) ROM 1 27 ji3l grammar-connect-words-phrases ὁμοίως τε καὶ οἱ ἄρσενες 1 This phrase emphasizes that what follows is similar to [1:26](../01/26.md). Alternate translation: “in the same way even the males” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 1 27 gn3f figs-metaphor ἀφέντες 1 committed shameless acts Paul speaks figuratively of these men as if they were leaving their location to go to another one. He means that they are abandoning or rejecting the way God intended for people to do sexual acts. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “having abandoned” or “having rejected” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 1 27 g3ja figs-euphemism τὴν φυσικὴν χρῆσιν τῆς θηλείας 1 men also left their natural relations with women See how you translated **the natural use** in the previous verse. (See: [[rc://en/ta/man/translate/figs-euphemism]]) @@ -197,10 +197,10 @@ ROM 1 32 iqg1 writing-pronouns τὰ τοιαῦτα…αὐτὰ…τοῖς π ROM 1 32 p9e9 figs-nominaladj ἄξιοι θανάτου 1 Paul is using the adjective **worthy** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who deserve death” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) ROM 1 32 t0ls figs-abstractnouns ἄξιοι θανάτου εἰσίν 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “are worthy to die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 1 32 awth figs-metaphor ἄξιοι θανάτου εἰσίν 1 Here Paul uses **death** figuratively to refer to spiritual **death**, which is eternal punishment in hell that occurs after physical death. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “are worthy to die spiritually” or “are worthy of spiritual death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 2 intro dse2 0 # Romans 2 General Notes\n\n## Structure and formatting\n\n3. All mankind is condemned because of sin (1:18–3:20)\n * All non-Jews have sinned (1:18–32)\n * All Jews have sinned (2:1–3:8)\n\nIn this chapter Paul shifts his audience from Roman Christians to people who “judge” other people and do not believe in Jesus. (See: [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/believe]])\n\n### “Therefore you are without excuse”\n\nThis phrase looks back at Chapter 1. In some ways, it actually concludes what Chapter 1 teaches. This phrase explains why everyone in the world must worship the true God.\n\n## Special concepts in this chapter\n\n### “Doers of the Law”\n\nThose who try to obey the Law of Moses will not be justified by trying to obey it. Those who are justified by believing in Jesus show that their faith is real by obeying God’s commands. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nPaul uses several rhetorical questions in this chapter. The intent of these rhetorical questions is possibly to make the reader realize that they are sinners so that they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]], [[rc://en/tw/dict/bible/kt/guilt]], [[rc://en/tw/dict/bible/kt/sin]], and [[rc://en/tw/dict/bible/kt/faith]])\n\n### Hypothetical Situation\n\nIn context, “he will give eternal life” in verse 7 is a hypothetical statement. If a person could live a perfect life, they would earn eternal life as a reward. But only Jesus was able to live a perfect life.\n\nPaul gives another hypothetical situation in verses 17-29. Here he explains that even those who earnestly try to obey the law of Moses are guilty of violating the law. In English, this is about those who follow the “letter” of the law but cannot follow the “spirit” or general principles of the law. (See: [[rc://en/ta/man/translate/figs-hypo]])\n +ROM 2 intro dse2 0 # Romans 2 General Notes

## Structure and formatting

3. All mankind is condemned because of sin (1:18–3:20)
* All non-Jews have sinned (1:18–32)
* All Jews have sinned (2:1–3:8)

In this chapter Paul shifts his audience from Roman Christians to people who “judge” other people and do not believe in Jesus. (See: [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/believe]])

### “Therefore you are without excuse”

This phrase looks back at Chapter 1. In some ways, it actually concludes what Chapter 1 teaches. This phrase explains why everyone in the world must worship the true God.

## Special concepts in this chapter

### “Doers of the Law”

Those who try to obey the Law of Moses will not be justified by trying to obey it. Those who are justified by believing in Jesus show that their faith is real by obeying God’s commands. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses several rhetorical questions in this chapter. The intent of these rhetorical questions is possibly to make the reader realize that they are sinners so that they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]], [[rc://en/tw/dict/bible/kt/guilt]], [[rc://en/tw/dict/bible/kt/sin]], and [[rc://en/tw/dict/bible/kt/faith]])

### Hypothetical Situation

In context, “he will give eternal life” in verse 7 is a hypothetical statement. If a person could live a perfect life, they would earn eternal life as a reward. But only Jesus was able to live a perfect life.

Paul gives another hypothetical situation in verses 17-29. Here he explains that even those who earnestly try to obey the law of Moses are guilty of violating the law. In English, this is about those who follow the “letter” of the law but cannot follow the “spirit” or general principles of the law. (See: [[rc://en/ta/man/translate/figs-hypo]]) ROM 2 1 y6ts grammar-connect-logic-result διὸ 1 Connecting Statement: **Therefore** here marks a new section of the letter. It also introduces a result clause that summarizes the consequences of the behavior Paul described in [1:18–32](../01/18.md). Use a natural way in your language to indicate result. Alternate translation: “As a result” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 2 1 d7pj figs-crowd εἶ…κρίνεις…σεαυτὸν κατακρίνεις…πράσσεις, ὁ κρίνων 1 Therefore you are without excuse Paul uses the singular pronoun **you** here to refer to all of humanity in general. If your language does not use singular pronouns to refer to a group of people, you can use a different expression. Alternate translation: “every one of you is … every one of you judges … every one of you condemns yourself … every one of you who judges practices” (See: [[rc://en/ta/man/translate/figs-crowd]]) -ROM 2 1 atxo ἀναπολόγητος 1 Therefore you are without excuse See how you translated this phrase in [1:20](../01/20.md). +ROM 2 1 atxo ἀναπολόγητος 1 Therefore you are without excuse See how you translated this phrase in [1:20](../01/20.md). ROM 2 1 md5e figs-exclamations ὦ ἄνθρωπε 1 you Here, **O man** is an exclamation that is meant to convict every judgmental person in the human race. Use an exclamation that is natural in your language for communicating this idea. Alternate translation: “every human being” (See: [[rc://en/ta/man/translate/figs-exclamations]]) ROM 2 1 x3mi grammar-collectivenouns ἄνθρωπε 1 you are Here, **man** is a singular noun that refers to humanity in general. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “human being” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) ROM 2 1 n2mu grammar-connect-logic-result γὰρ 1 Here, **for** introduces a reason clause. Paul gives the reasons why **anyone who judges** is **without excuse**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) @@ -305,7 +305,7 @@ ROM 2 14 symg figs-personification ἑαυτοῖς εἰσιν νόμος 1 He ROM 2 15 xl6v figs-metaphor οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου, γραπτὸν ἐν ταῖς καρδίαις αὐτῶν 1 By this they show Paul speaks figuratively of these people as if they actually have the **deeds of the law** written on the surface of their **hearts** that people could see. He means that even though they are unaware of God’s law, they demonstrate that they naturally understand what God’s law requires by obeying it. If your readers would not understand what it means to **show the deeds of the law**, and what **written on their hearts** means in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “By obeying God’s law, these Gentiles exhibit that they instinctually understand how God requires people to live” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 15 v60q figs-activepassive οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου, γραπτὸν ἐν ταῖς καρδίαις αὐτῶν 1 If your language does not use the passive form **be written** in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “By obeying God’s law, these Gentiles show that God has revealed deep within them how he requires people to live” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 2 15 x35c figs-possession τὸ ἔργον τοῦ νόμου 1 the actions required by the law are written in their hearts Paul is using the possessive form to describe **the work** that characterizes obeying **law**. If this is not clear in your language, you could use the adjective “law’s” instead of the noun “law.” Alternate translation: “the law’s work” or “what the law requires a person to do” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 2 15 ja5s figs-metonymy ἐν ταῖς καρδίαις αὐτῶν 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner being” or “deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 2 15 ja5s figs-metonymy ἐν ταῖς καρδίαις αὐτῶν 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner being” or “deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 15 rsw7 figs-parallelism συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that God has given the Gentiles an inner witness so they can know what his law requires. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “their conscience testifies within them by accusing or defending them” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 15 z28q figs-personification συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως 1 bears witness to them, and their own thoughts either accuse or defend them Here, the **conscience** is spoken of figuratively as though it were a person **bearing witness** in a courtroom. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “because the way God has made them inwardly aware of what his law requires confirms this is true” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 2 15 o7wt figs-abstractnouns τῆς συνειδήσεως 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **conscience** in another way. Alternate translation: “with the way God has made them inwardly aware of what his law requires” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -338,7 +338,7 @@ ROM 2 19 xlge figs-personification φῶς τῶν ἐν σκότει 1 Here, * ROM 2 20 ymey grammar-connect-logic-result παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the third phrase gives the reason for the result that the first two phrases describe. Alternate translation: “since you have in the law the form of knowledge and of the truth, you believe you should be an instructor of the foolish and a teacher of little children” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 2 20 pf6v figs-parallelism παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how spiritually unaware the Jews consider the non-Jews to be. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “people who must spiritually instruct those people who are as foolish as children” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 20 p7qq figs-nominaladj ἀφρόνων 1 a corrector of the foolish Paul is using the adjective **foolish** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of people who are foolish” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 2 20 ar5a figs-metaphor διδάσκαλον νηπίων 1 a teacher of little children Paul speaks figuratively of the non-Jews as if they were **little children**. He means that they are spiritually uneducated or ignorant. If your readers would not understand what **little children** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “people who are like uneducated infants” or “people who are spiritually ignorant” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 2 20 ar5a figs-metaphor διδάσκαλον νηπίων 1 a teacher of little children Paul speaks figuratively of the non-Jews as if they were **little children**. He means that they are spiritually uneducated or ignorant. If your readers would not understand what **little children** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “people who are like uneducated infants” or “people who are spiritually ignorant” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 20 ose0 figs-metaphor ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ 1 Paul speaks figuratively of **the law** as if it were a shape or image a person could hold. He means that **the law** contains God’s true knowledge that the Jews think they exclusively own. If your readers would not understand what **the form** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “understanding through God’s law what represents how a person can truly know God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 20 ua61 figs-possession τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας 1 Paul is using the possessive forms **of knowledge** and **of the truth** to describe the **form** of **the law**. Here, **of knowledge** and **of the truth** could refer to: (1) what represents a true knowledge about God. Alternate translation: “what represents knowledge and truth” or “what forms true knowledge about God” (2) the source of true knowledge about God. Alternate translation: “the source of what we know about God and what is true about God” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 2 20 ergs figs-parallelism τῆς γνώσεως καὶ τῆς ἀληθείας 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how the law contains the true knowledge about God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “of true knowledge” (See: [[rc://en/ta/man/translate/figs-parallelism]]) @@ -358,7 +358,7 @@ ROM 2 24 m2bq grammar-connect-logic-result τὸ γὰρ ὄνομα τοῦ Θ ROM 2 24 pg0g figs-explicit δι’ ὑμᾶς 1 The implication is that since the Jews are God’s people, and represent him to **among the Gentiles**, their bad behavior is what causes **the Gentiles** to blaspheme **the name of God**. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “as a result of how you act” or “because of the way you behave” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 2 24 wmfh grammar-connect-logic-result ὑμᾶς 1 Here the pronoun **you** is plural and refers to the Jews. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “of you Jews” or “of you all” (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 2 24 edrf writing-quotations καθὼς γέγραπται 1 In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (See [LXX Isaiah 52:5](isa/52/05.md)). If your readers would not understand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “exactly as Isaiah the prophet says in the holy scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) -ROM 2 25 j4ao figs-parallelism 1 These two clauses, **For circumcision indeed benefits if you obey the law** and **but if you are transgressors of the law, your circumcision has become uncircumcision**, mean the opposite thing. Paul says the opposite thing, in slightly different ways, to emphasize the how **circumcision** is only beneficial if it is accompanied by practicing **the law**. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) +ROM 2 25 j4ao figs-parallelism 1 These two clauses, **For circumcision indeed benefits if you obey the law** and **but if you are transgressors of the law, your circumcision has become uncircumcision**, mean the opposite thing. Paul says the opposite thing, in slightly different ways, to emphasize the how **circumcision** is only beneficial if it is accompanied by practicing **the law**. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 25 vdu7 grammar-connect-logic-result περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “If you obey the law, circumcision indeed benefits” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 2 25 i497 grammar-connect-words-phrases περιτομὴ μὲν γὰρ 1 Connecting Statement: Here, **For circumcision indeed** indicates that what follows is a change in topic that continues through [2:25–29](../02/25.md) about the role of **circumcision** in the life of God’s people. Alternate translation: “You also need to know that circumcision” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 2 25 wm24 figs-irony ὠφελεῖ 1 The physical act of **circumcision** would not appear to produce something beneficial. Paul actually means that what circumcision represents **benefits** those who **practice the law**. If this would be misunderstood in your language, consider expressing the meaning plainly. Alternate translation: “can produce something beneficial” or “can represent something profitable” (See: [[rc://en/ta/man/translate/figs-irony]]) @@ -387,13 +387,13 @@ ROM 2 29 hkk4 figs-parallelism ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος; ROM 2 29 cumm figs-parallelism περιτομὴ καρδίας, ἐν Πνεύματι, οὐ γράμματι; οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ 1 These two contrasting clauses mean the same thing. Paul says the same thing twice, in slightly different ways, to show that it is **the Spirit** of **God** who makes a person a true **Jew**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “the Holy Spirit of God inwardly circumcises and praises that person, not written rules or people” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 29 d1go figs-possession περιτομὴ καρδίας 1 Paul is using the possessive form to describe a **circumcision** that is performed in **the heart**. If this is not clear in your language, you could use a verbal phrase or another way to express this idea. Alternate translation: “circumcision is performed in the heart” or “circumcision is an inward change” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 2 29 hbiv figs-idiom περιτομὴ καρδίας 1 Here, the term **circumcision of the heart** is an idiom meaning “a removal of sin from a person” or “an inward mark of belonging to God’s people.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “truly belonging to God’s people is by removal of sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) -ROM 2 29 n4pp figs-metonymy καρδίας 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “happens in their inner being” or “is deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 2 29 n4pp figs-metonymy καρδίας 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “happens in their inner being” or “is deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 v149 figs-parallelism ἐν Πνεύματι, οὐ γράμματι 1 inwardly These two phrases mean the opposite thing. Paul says the opposite thing, in a similar way, to indicate that the circumcision God accepts is not a matter of keeping specific rules, but is a work done by the Holy Spirit. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 29 ffa3 figs-metaphor ἐν Πνεύματι, οὐ γράμματι 1 Paul speaks figuratively of **circumcision of the heart** as if it were located inside **the Spirit**, and not located inside **the letter**. He means that true **circumcision** is an inwardly accomplished by the Holy **Spirit**, not through following a set of prescribed rules. If your readers would not understand what **in the Spirit** or **in the letter** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “is accomplished by the Holy Spirit instead of following the rules written in the law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 29 gcoq figs-metonymy γράμματι 1 Paul is figuratively describing what the **the law** prescribes for circumcision by association with the letters that make up **the law** (See [2:27](../02/27.md)). If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “by the written law code” or “in God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 dd3p figs-synecdoche γράμματι 1 in the Spirit, not in the letter Paul is figuratively describing **the law** by association with the letters that make up **the law**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the written law code” or “God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 qa6b figs-possession οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ 1 in the Spirit Paul is using the possessive form **of him** to describe from whom **the one who is inwardly a Jew** receives **praise**. If this is not clear in your language, you could use the adjective “his” instead of the noun “him” or express this idea as a verbal phrase. Alternate translation: “his praise is not from people but from God” or “God is who praises him not human beings” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 intro y2kb 0 # Romans 3 General Notes\n\n## Structure and formatting\n\n3. All mankind is condemned because of sin (1:18–3:20)\n * All non-Jews have sinned (1:18–32)\n * All Jews have sinned (2:1–3:8)\n * Everyone has sinned (3:9–20)\n4. Righteousness through Jesus Christ by faith in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\n\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 4 and 10-18 of this chapter, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\nChapter 3 answers the question, “What advantage does being a Jew have over being a Gentile?” (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/save]])\n\n### “For all have sinned and come short of the glory of God”\n\nBecause God is holy, anyone with him in heaven must be perfect. Any sin at all will condemn a person. (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/condemn]])\n\n### The purpose of the law of Moses\n\nObeying the law cannot make a person right with God. Obeying God’s law is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/faith]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nPaul frequently uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]]) +ROM 3 intro y2kb 0 # Romans 3 General Notes

## Structure and formatting

3. All mankind is condemned because of sin (1:18–3:20)
* All non-Jews have sinned (1:18–32)
* All Jews have sinned (2:1–3:8)
* Everyone has sinned (3:9–20)
4. Righteousness through Jesus Christ by faith in him (3:21–5:21)
* God’s righteousness is received through faith (3:21–26)
* No one can boast in works (3:27–31)


Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 4 and 10-18 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

Chapter 3 answers the question, “What advantage does being a Jew have over being a Gentile?” (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/save]])

### “For all have sinned and come short of the glory of God”

Because God is holy, anyone with him in heaven must be perfect. Any sin at all will condemn a person. (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/condemn]])

### The purpose of the law of Moses

Obeying the law cannot make a person right with God. Obeying God’s law is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/faith]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul frequently uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]]) ROM 3 1 v788 figs-rquestion τί οὖν 1 Connecting Statement: Here, **What then {is}** marks the beginning of a series rhetorical questions and answers in [3:1–9](../03/01.md) to emphasize that “Jews and Greeks” are “under sin.” If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as a statement or an exclamation as in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 3 1 vrm4 figs-parallelism τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show the similarity between **the Jew** and **the circumcision**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How then is being a Jew or being circumcised beneficial” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 3 1 bjfo figs-abstractnouns τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς 1 If your language does not use abstract nouns for the ideas of **advantage** or **benefit**, you could express the same idea with a verbal form or another way. Alternate translation: “How then does the Jew gain anything, or how does being circumcised profit anyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -435,7 +435,7 @@ ROM 3 7 xysz figs-infostructure εἰ δὲ ἡ ἀλήθεια τοῦ Θεο ROM 3 7 b9k1 grammar-connect-words-phrases εἰ δὲ 1 But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner? Here, the phrase **But if** indicates that Paul is resuming his rhetorical questions (See [3:5](../03/05.md)). Alternate translation: “If indeed” or “Now if” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 3 7 j9ji figs-abstractnouns ἡ ἀλήθεια τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea with a verbal form or another way. Alternate translation: “how truthful God is” or “what is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 7 lbji figs-possession ἡ ἀλήθεια τοῦ Θεοῦ 1 Paul is using the possessive form to describe **the truth** about **God**. Use a natural way in your language to communicate this idea. Here, it could refer to: (1) how trustworthy God is. Alternate translation: “how reliable God is” or “how truthful God is” (2) what is true about God. Alternate translation: “what is true about God” or “God’s truth” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 7 fa7j figs-exclusive ἐν τῷ ἐμῷ ψεύσματι…κἀγὼ ὡς ἁμαρτωλὸς 1 Here Paul uses the pronoun **my** and **I** to refer to a hypothetical response from a Jewish person. If this might confuse your readers, you could express the meaning explicitly. Alternative translation: “when we Jews act falsely … are we … as sinners” or “when we Jews lie … are we … as sinners” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 3 7 fa7j figs-exclusive ἐν τῷ ἐμῷ ψεύσματι…κἀγὼ ὡς ἁμαρτωλὸς 1 Here Paul uses the pronoun **my** and **I** to refer to a hypothetical response from a Jewish person. If this might confuse your readers, you could express the meaning explicitly. Alternative translation: “when we Jews act falsely … are we … as sinners” or “when we Jews lie … are we … as sinners” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 3 7 o3po figs-abstractnouns ἐν τῷ ἐμῷ ψεύσματι 1 If your language does not use an abstract noun for the idea of **lie*, you could express the same idea with a verbal form. Alternate translation: “when I act falsely” or “when I lie” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 7 je41 grammar-connect-logic-result εἰς τὴν δόξαν αὐτοῦ 1 This is a result clause. Use a natural way in your language to indicate result. Alternate translation: “to demonstrate how glorious he is” or “to bring him glory” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 7 h61j εἰς τὴν δόξαν αὐτοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form or another way. Alternate translation: “to glorify him” or “to cause others to glorify him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -487,7 +487,7 @@ ROM 3 17 jb6b figs-possession ὁδὸν εἰρήνης 1 a way of peace Paul i ROM 3 17 v3hy figs-possession ὁδὸν εἰρήνης 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “a way to live peacefully” or “peaceful living” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 18 xcp7 figs-personification οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν 1 Here, **fear** is spoken of figuratively as though it were a person these people could see. Paul means that these people arrogantly live like God does not notice. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “They are unafraid that God could be watching what they are doing” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 3 18 m89o figs-idiom οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν 1 Here the phrase **before their eyes** is an idiom meaning “in front of them.” Paul means that these people are unconcerned or do not pay attention to the fact that God is watching the evil things they do. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “They live fearlessly and pay no attention that God is watching how they live” (See: [[rc://en/ta/man/translate/figs-idiom]]) -ROM 3 18 bx27 figs-abstractnouns φόβος Θεοῦ 1 There is no fear of God before their eyes If your language does not use an abstract noun for the idea of **fear**, you could express the same idea with a verbal form. Alternate translation: “They live fearlessly without acknowledging God” or “They do not revere God by the way they live” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 3 18 bx27 figs-abstractnouns φόβος Θεοῦ 1 There is no fear of God before their eyes If your language does not use an abstract noun for the idea of **fear**, you could express the same idea with a verbal form. Alternate translation: “They live fearlessly without acknowledging God” or “They do not revere God by the way they live” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 18 frt1 figs-possession φόβος Θεοῦ 1 Paul is using the possessive form to describe **fear** that is reserved for **God**. If this is not clear in your language, you could replace the preposition **of** with “for” or “toward.” Alternate translation: “terror for God” or “fear for God” or “reverence toward God” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 3 19 lrdp grammar-connect-words-phrases δὲ 1 Here, **Now** indicates that what follows summarizes Paul’s teachings about **the law** and “the righteousness of God” in [3:1–9](../03/01.md). Alternate translation: “Finally,” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 3 19 gc8t figs-exclusive οἴδαμεν 1 Here, **we** is used exclusively to speak of Paul and his fellow Jews (See [3:9](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “we Jews know” (See: [[rc://en/ta/man/translate/figs-exclusive]]) @@ -502,7 +502,7 @@ ROM 3 19 wwq3 figs-personification ὑπόδικος γένηται πᾶς ὁ ROM 3 19 w12y figs-synecdoche πᾶς ὁ κόσμος 1 the whole world held accountable to God Paul refers figuratively to **the whole world** to mean the people who live throughout the whole world. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “the food we need that day” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) ROM 3 20 ezbo grammar-connect-logic-result διότι 1 This phrase introduces a reason clause. Paul is stating the reason why all humanity is “accountable to God” (See [3:19](../03/19.md)). Use natural way in your language to indicate a reason clause. Alternate translation: “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 20 c83b figs-ellipsis διότι…ἐπίγνωσις 1 Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **This is** and **is** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 3 20 q03b figs-doublenegatives οὐ…πᾶσα 1 Here, **not any** functions as a double negative. Use a natural way in your language to express this emphasis. Alternate translation: “not one person” or “absolutely no one” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) +ROM 3 20 q03b figs-doublenegatives οὐ…πᾶσα 1 Here, **not any** functions as a double negative. Use a natural way in your language to express this emphasis. Alternate translation: “not one person” or “absolutely no one” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) ROM 3 20 vzot figs-activepassive οὐ δικαιωθήσεται πᾶσα σὰρξ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God will not make anyone righteous” or “God will justify no person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 3 20 xs9x figs-idiom σὰρξ 1 flesh Here, the term **flesh** is an idiom meaning “human being.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “person” or “human being” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 3 20 d6vi figs-personification ἐξ ἔργων νόμου…διὰ…νόμου ἐπίγνωσις ἁμαρτίας 1 Here, **the law** is spoken of figuratively as though it were a person who can justify and give **knowledge**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “by doing what God requires in his law … God tells in his law what it means to sin” (See: [[rc://en/ta/man/translate/figs-personification]]) @@ -529,7 +529,7 @@ ROM 3 22 c4mg figs-nominaladj πάντας τοὺς πιστεύοντας 1 P ROM 3 22 o6qe grammar-connect-logic-result γάρ 1 Here, **for** introduces a reason clause. Paul is giving the reason why **the righteousness of God** is **for all**. Use a natural way in your language to indicate the reason why something is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 22 daa3 figs-abstractnouns οὐ…ἐστιν διαστολή 1 If your language does not use an abstract noun for the idea of **distinction**, you could express the same idea with a verbal form. Alternate translation: “God does not discriminate” or “God is not partial” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 23 x1hu grammar-connect-logic-result γὰρ 1 Here, **For** introduces a reason clause. Paul is giving the reason why “there is no distinction” (See [3:22](../03/22.md)). Use a natural way in your language to indicate the reason why something is true. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 3 23 akn9 figs-nominaladj πάντες 1 See how you translated **all** in [3:22](../03/22.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 3 23 akn9 figs-nominaladj πάντες 1 See how you translated **all** in [3:22](../03/22.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) ROM 3 23 jbe9 figs-metaphor ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ 1 Paul speaks figuratively of these people as if they were something that misses a mark or does not reach its destination. He means that they lack or do not attain **the glory of God**. If your readers would not understand what it means to **fall short** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “lack God’s glory” or “need God’s glory” “do not attain to God’s glory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 3 23 ywpg figs-abstractnouns τῆς δόξης τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form. Alternate translation: “of glorifying God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 23 vwsf figs-possession τῆς δόξης τοῦ Θεοῦ 1 Paul is using the possessive form. Use a natural way in your language to express this idea. Here, **the glory of God** could refer to: (1) the glorious life humans were meant to live. Alternate translation: “the glory God gave them” or “the glory from God” (2) glorifying God. Alternate translation: “glorifying God”(See: [[rc://en/ta/man/translate/figs-possession]]) @@ -560,11 +560,11 @@ ROM 3 27 jvnx figs-ellipsis ποῦ οὖν 1 A word is left out here in the or ROM 3 27 eufl figs-activepassive ἐξεκλείσθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “It becomes excluded” or “Excluded” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 3 27 v3ut figs-ellipsis διὰ ποίου νόμου? τῶν ἔργων? οὐχί, ἀλλὰ διὰ νόμου πίστεως 1 On what grounds? Of works? No, but on the grounds of faith Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “By what sort of a law is a person made righteous? Through the law of works? No! But a person is made righteous through a law of faith” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 3 27 s66z figs-possession ποίου νόμου 1 Paul is using the possessive form to describe **Through what** a **law** is characterized. Use a natural way in your language to express this idea. Alternate translation: “what law type” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 27 bgyy figs-possession τῶν ἔργων? οὐχί, ἀλλὰ διὰ νόμου πίστεως 1 Paul is using the possessive form to describe one **law** that is characterized by **works** and another by **faith**. You could express these ideas with a verbal form or another way that is natural in your language. Alternate translation: “A law characterized by works? No! But through a law characterized by faith” or “Doing what the law requires? No! Instead, by doing what faith requires” or “By being instructed in the law?No! But by being instructed in the Faith” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 3 27 bgyy figs-possession τῶν ἔργων? οὐχί, ἀλλὰ διὰ νόμου πίστεως 1 Paul is using the possessive form to describe one **law** that is characterized by **works** and another by **faith**. You could express these ideas with a verbal form or another way that is natural in your language. Alternate translation: “A law characterized by works? No! But through a law characterized by faith” or “Doing what the law requires? No! Instead, by doing what faith requires” or “By being instructed in the law?No! But by being instructed in the Faith” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 3 27 tg79 figs-exclamations οὐχί, 1 Here, **No! But** is an exclamation phrase that communicates a strong contrast. Use an exclamation that is natural in your language for communicating a strong contrast. Alternate translation: “No way! But” or “Absolutely not! Instead” (See: [[rc://en/ta/man/translate/figs-exclamations]]) ROM 3 27 mlcq figs-abstractnouns πίστεως 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a verbal form. Alternate translation: “of trusting in God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 28 qe9p grammar-connect-words-phrases γὰρ 1 Here, **For** indicates that what follows explains what “the law of faith” means in [3:27](../03/27.md)) and further answers Paul’s rhetorical question. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 3 28 jtqq grammar-connect-words-phrases λογιζόμεθα 1 Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 3 28 jtqq grammar-connect-words-phrases λογιζόμεθα 1 Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 3 28 t8um figs-gendernotations ἄνθρωπον 1 a person is justified by faith Although the term **man** is masculine, Paul is using the word here in the generic sense of “humanity,” including both men and women. Alternate translation: “humanity” or “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) ROM 3 28 ph88 figs-activepassive δικαιοῦσθαι…ἄνθρωπον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” does it (See [3:30](../03/30.md)). Alternate translation: “that God makes a person righteous” or “God continues to justify a person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 3 28 jb14 figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a verbal form. Here **by faith** could refer to: (1) trust in God or Christ. Alternate translation: “by trusting in God” or “by remaining faithful to Christ” (2) God’s or Christ’s faithfulness. Alternate translation: “by God’s faithfulness” or “by Christ’s faithfulness” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -575,16 +575,16 @@ ROM 3 29 gp74 figs-exclamations ναὶ, καὶ ἐθνῶν 1 Here, **Yes**is ROM 3 30 vur7 grammar-connect-condition-fact εἴπερ 1 Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since we know” or “Because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) ROM 3 30 ux30 figs-metaphor εἷς ὁ Θεός 1 Paul speaks figuratively of **God** as if he were a number. He means that **God {is} one** in nature, and he is the **one** true **God** of both Jews and Gentiles. If your readers would not understand what **God {is} one** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “there is only one God” or “God is one in nature” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 3 30 dech figs-ellipsis εἷς ὁ Θεός 1 A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “God is one” or “there is one God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 3 30 rjxp figs-parallelism ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **by faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people righteous by continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +ROM 3 30 rjxp figs-parallelism ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **by faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people righteous by continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 3 30 gk5d figs-metonymy περιτομὴν…ἀκροβυστίαν 1 he will justify the circumcision by faith, and the uncircumcision through faith Paul is figuratively describing the Jews by association with **circumcision**, and the Gentiles by association with **uncircumcision**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the Jews … the Gentiles” or “the Jewish people … the non-Jews” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 3 30 s9i4 figs-possession ἐκ πίστεως…διὰ τῆς πίστεως 1 Paul is using the possessive form to describe **faith** (See how you translated this phrase in [3:26](../03/26.md)). Use a natural way in your language to express this idea. Here, **by faith** could refer to: (1) A person who trusts in God. Alternate translation: “from trusting in God … through trusting in God” (2) God’s faithfulness. Alternate translation: “because he is faithful … through his faithfulness” or “from his faithfulness … through the same faithfulness” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 31 nzr7 figs-exclusive καταργοῦμεν 1 we uphold Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “Do we believing Jews then nullify” or “Do we believing Jews then abolish” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 3 31 nzr7 figs-exclusive καταργοῦμεν 1 we uphold Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “Do we believing Jews then nullify” or “Do we believing Jews then abolish” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 3 31 y6qx grammar-connect-logic-result οὖν καταργοῦμεν 1 we uphold the law Here, **then** indicates result. If it would be more natural in your language, you could place **then** at the beginning of the sentence to emphasize the idea of result or make the sentence into an emphatic statement like the UST. Alternate translation: “So then, do we nullify” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 31 aj6s figs-possession διὰ τῆς πίστεως 1 See how you translated this phrase in [3:30](../03/30.md). (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 3 31 rhy5 figs-exclamations μὴ γένοιτο 1 **May it never be** is an exclamatory phrase that communicates a strong prohibition (See how you translated this phrase in [3:6](../03/06.md)). (See: [[rc://en/ta/man/translate/figs-exclamations]]) ROM 3 31 f8ft grammar-connect-logic-contrast ἀλλὰ 1 What follows the word **Instead** here is in contrast to the Jewish assumption that **law** and **faith** are contradictory. Instead, Paul asserts that the ideas of **law** and **faith** actually reinforce one another. Use a natural way in your language for introducing a contrast. Alternate translation: “On the contrary” or “But” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) ROM 3 31 c295 figs-metaphor νόμον ἱστάνομεν 1 Paul speaks figuratively of **the law** as if it were something that could be held aloft. He means that believing Jews such as Paul teach that **faith** was always a necessary part of obeying **the law**. If your readers would not understand what it means to **uphold the law** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “we believing Jews confirm what the law says” or “we believing Jews establish what the law actually teaches” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 4 intro f9jc 0 # Romans 4 General Notes\n\n## Structure and formatting\n\n\n4. Righteousness through Jesus Christ by faith in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\n * The examples of Abraham and David (4:1–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 7-8 of this chapter, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### The purpose of the law of Moses\n\nPaul builds upon material from chapter 3. He explains how Abraham, the father of Israel, was justified. Even Abraham could not be justified by what he did. Obeying the law of Moses does not make a person right with God. Obeying God’s commands is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/faith]])\n\n### Circumcision\n\nCircumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, no person was justified only by being circumcised. (See: [[rc://en/tw/dict/bible/kt/circumcise]] and [[rc://en/tw/dict/bible/kt/covenant]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nPaul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]]) +ROM 4 intro f9jc 0 # Romans 4 General Notes

## Structure and formatting


4. Righteousness through Jesus Christ by faith in him (3:21–5:21)
* God’s righteousness is received through faith (3:21–26)
* No one can boast in works (3:27–31)
* The examples of Abraham and David (4:1–25)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 7-8 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

### The purpose of the law of Moses

Paul builds upon material from chapter 3. He explains how Abraham, the father of Israel, was justified. Even Abraham could not be justified by what he did. Obeying the law of Moses does not make a person right with God. Obeying God’s commands is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/faith]])

### Circumcision

Circumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, no person was justified only by being circumcised. (See: [[rc://en/tw/dict/bible/kt/circumcise]] and [[rc://en/tw/dict/bible/kt/covenant]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]]) ROM 4 1 gw29 figs-rquestion τί οὖν ἐροῦμεν 1 Connecting Statement: Here, **What then will we say** marks the beginning a series of rhetorical questions and answers in [4:1–12](../04/01.md) to emphasize that even **Abraham**, the ancestor of the Jewish people, was made right with God “through faith” (See [3:31](../03/31.md)). If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as statements in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 4 1 s4b5 figs-exclusive ἐροῦμεν 1 From [4:1–9](../04/01.md), Paul continues to use **we** exclusively to speak of himself and his fellow believing Jews (See [3:9](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “should we believing Jews say” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 4 1 ot88 figs-infostructure εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “that Abraham has discovered, who is our forefather according to the flesh” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -661,7 +661,7 @@ ROM 4 12 s9jt figs-idiom καὶ τοῖς στοιχοῦσιν τοῖς ἴχ ROM 4 12 btrd figs-possession τῆς…πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ 1 Paul is using the possessive form to describe **our father Abraham** who is characterized by his **faith**. If this is not clear in your language, you could use the adjective “Abraham’s” instead of the noun “Abraham” or with a verbal phrase. Alternate translation: “of our father Abraham’s faith” or “of trusting in God like our ancestor Abraham did” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 4 12 u5ur figs-exclusive τοῦ πατρὸς ἡμῶν Ἀβραάμ 1 Here, **our** refers to Paul and his fellow believing Jews (See [3:9](..03/09.md)). Your language may require you to mark these forms. Alternate translation: “our Jewish ancestor Abraham” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 4 13 x9s9 figs-infostructure 1 but through the righteousness of faith If it would be more natural in your language, you could reorder this verse. Alternate translation: “For the promise to Abraham or to his seed was not through the law but through the righteousness of faith. What God promised to Abraham or his seed is that they would inherit the world. (See: [[rc://en/ta/man/translate/figs-infostructure]]) -ROM 4 13 i6xc grammar-connect-logic-result γὰρ 1 Here, what follows **For** gives the reason why he Jewish ancestor Abraham is the “father” of the “uncircumcised” (See [4:12](../04/12.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 4 13 i6xc grammar-connect-logic-result γὰρ 1 Here, what follows **For** gives the reason why he Jewish ancestor Abraham is the “father” of the “uncircumcised” (See [4:12](../04/12.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 4 13 yqxx grammar-connect-words-phrases ἢ 1 Here, **or** indicates that **the promise** is **to Abraham** and **his seed**. Alternate translation: “or also” or “and also” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 4 13 ew13 figs-metaphor τῷ σπέρματι αὐτοῦ 1 Paul speaks figuratively of these people as if they were a **seed* that a person plants. He means that they are Abraham’s offspring or descendants. If your readers would not understand what **his seed** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “those who descend from him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 4 13 pjyt figs-distinguish τὸ κληρονόμον αὐτὸν εἶναι κόσμου 1 This phrase gives us further information about **the promise**. It is not making a distinction between **the promise to Abraham** and **to his seed**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that they would inherit the world with him” (See: [[rc://en/ta/man/translate/figs-distinguish]]) @@ -670,7 +670,7 @@ ROM 4 13 dvlp grammar-connect-logic-contrast ἀλλὰ 1 What follows the word ROM 4 13 iqsm figs-possession δικαιοσύνης πίστεως 1 Paul is using the possessive form to describe **righteousness** that comes from **faith** (See how you translated the similar phrase in [4:11](../04/11.md)). If this is not clear in your language, you could indicate this with an adjective phrase or a verbal form. Alternate translation: “faith’s righteousness” or “becoming right with God by trusting in him” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 4 13 udne figs-abstractnouns διὰ δικαιοσύνης πίστεως 1 If your language does not use abstract nouns for the ideas of **righteousness** and **faith**, you could express the same ideas with verbal forms. Alternate translation: “through becoming right with God by trusting in him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 4 14 n0x6 figs-hypo 1 Paul is using a hypothetical situation to help his readers recognize the serious implications of how people inherit God’s promises. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Now, suppose that being associated with the law allows people to inherit God’s promise, then faith becomes useless and what God promised becomes void” (See: [[rc://en/ta/man/translate/figs-hypo]]) -ROM 4 14 hba4 grammar-connect-logic-result γὰρ 1 Here, what follows **For** in [4:14–15](../04/14.md) gives the reasons why God’s promise to Abraham comes “through the righteousness of faith” (See [4:13](../04/13.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 4 14 hba4 grammar-connect-logic-result γὰρ 1 Here, what follows **For** in [4:14–15](../04/14.md) gives the reasons why God’s promise to Abraham comes “through the righteousness of faith” (See [4:13](../04/13.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 4 14 ksui figs-possession οἱ ἐκ νόμου 1 Paul is using the possessive form to describe **those** associated with **the law**. Here, **those from the law** refers to the Jews, namely, “those from the circumcision” (See [4:12](../04/12.md)). If this is not clear in your language, you could express this idea with a verbal form. Alternate translation: “those associated with the law” or “the circumcised Jews” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 4 14 jl50 figs-ellipsis κληρονόμοι 1 A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. Alternate translation: “are heirs” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 4 14 k4ip figs-explicit κληρονόμοι 1 The implication is that the **heirs** are “Abraham” and “his seed” mentioned in [4:13](../04/13.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “will inherit what God promised to Abraham or his seed” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -707,7 +707,7 @@ ROM 4 17 s67j figs-distinguish τοῦ ζῳοποιοῦντος 1 What follow ROM 4 17 fhw8 figs-nominaladj τοὺς νεκροὺς 1 Paul is using the adjective **the dead** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “to dead people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) ROM 4 17 tg2e figs-metaphor καλοῦντος τὰ μὴ ὄντα ὡς ὄντα 1 Paul speaks figuratively of **the things not existing** as if **God** were shouting at or calling to them. Paul means that **God** creates things by naming them or summoning them **into existence** (See [Genesis 1](..gen/01/.md)). If your readers would not understand what **calls** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “summons into being things that did not previously exist” or “by speaking creates things from what does not exist” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 4 17 ou8k figs-abstractnouns ὡς ὄντα 1 If your language does not use an abstract noun for the idea of **existence**, you could express the same idea with a verbal form. Alternate translation: “as though they exist” or “as if they were things that exist” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 4 18 g8fm figs-idiom ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν 1 In hope he believed against hope Here, the phrase **against hope** is an idiom meaning “what seems hopeless.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “although it seemed hopeless for Abraham to have descendants, he assuredly trusted God” (See: [[rc://en/ta/man/translate/figs-idiom]]) +ROM 4 18 g8fm figs-idiom ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν 1 In hope he believed against hope Here, the phrase **against hope** is an idiom meaning “what seems hopeless.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “although it seemed hopeless for Abraham to have descendants, he assuredly trusted God” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 4 18 auah figs-abstractnouns ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν 1 If your language does not use an abstract noun for the idea of **hope*, you could express the same idea with a verbal form. Alternate translation: “who hopefully trusted God although it seemed hopeless” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 4 18 emih writing-pronouns ὃς…αὐτὸν…εἰρημένον…σου 1 The pronouns **who** and **he** and **your** refer to Abraham, not God. If this might confuse your readers, you could say the meaning explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 4 18 bs6y grammar-connect-logic-goal εἰς τὸ γενέσθαι αὐτὸν 1 This is a purpose clause. Paul is stating the purpose for which Abraham **believed in hope**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that he would become” or “in order that he could become” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) @@ -763,7 +763,7 @@ ROM 4 25 irue writing-pronouns ὃς…ἡμῶν…τὴν δικαίωσιν ROM 4 25 cca1 figs-activepassive ὃς παρεδόθη…ἠγέρθη 1 who was delivered up for our trespasses and was raised for our justification If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God handed over Jesus … God resurrected Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 4 25 b999 figs-metaphor ὃς παρεδόθη…ἠγέρθη 1 Paul speaks figuratively of Jesus as if he were something that could be sent to another person and an object to lift up. Paul means that God allowed people to kill, and then God resurrected Jesus after he died. If your readers would not understand what **was delivered up** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “God handed over Jesus … God resurrected him” or “God allowed others to kill Jesus … God made him alive after he died” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 4 25 op41 figs-abstractnouns διὰ τὰ παραπτώματα ἡμῶν…διὰ τὴν δικαίωσιν ἡμῶν 1 If your language does not use abstract nouns for these ideas of **trespasses** and **justification**, you could express the same ideas with verbal forms. Alternate translation: “because we trespassed … to make us right with God” or “because we transgressed … so God could vindicate us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 5 intro i1dt 0 # Romans 5 General Notes\n\n## Structure and formatting\n\n4. Righteousness through Jesus Christ by faith in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\n * The examples of Abraham and David (4:1–25)\n * The blessings of justification (5:1–11)\n * Adam and Christ are compared (5:12–5:21)\n\nMany scholars view verses 12-17 as some of the most important, but difficult, verses in Scripture to understand. Some of their richness and meaning has likely been lost while being translated from how the original Greek was constructed.\n\n## Special concepts in this chapter\n\n### Results of justification\n\nHow Paul explains the results of our being justified is an important part of this chapter. These results include having peace with God, having access to God, being confident about our future, being able to rejoice when suffering, being eternally saved, and being reconciled with God. (See: [[rc://en/tw/dict/bible/kt/justice]])\n\n### “All sinned”\n\nScholars are divided over what Paul meant in verse 12: “And death spread to all people, because all sinned.” Some believe that all of mankind was present in the “seed of Adam.” So, as Adam is the father of all mankind, all of mankind was present when Adam sinned. Others believe that Adam served as a representative head for mankind. So when he sinned, all of mankind “fell” as a result. Whether people today played an active or passive role in Adam’s original sin is one way these views differ. Other passages will help one decide. (See: [[rc://en/tw/dict/bible/other/seed]] and [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/ta/man/translate/figs-activepassive]])\n\n### The second Adam\n\nAdam was the first man and the first “son” of God. He was created by God. He brought sin and death into the world by eating the forbidden fruit. Paul describes Jesus as the “second Adam” in this chapter and the true son of God. He brings life and overcame sin and death by dying on the cross. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/other/death]]) +ROM 5 intro i1dt 0 # Romans 5 General Notes

## Structure and formatting

4. Righteousness through Jesus Christ by faith in him (3:21–5:21)
* God’s righteousness is received through faith (3:21–26)
* No one can boast in works (3:27–31)
* The examples of Abraham and David (4:1–25)
* The blessings of justification (5:1–11)
* Adam and Christ are compared (5:12–5:21)

Many scholars view verses 12-17 as some of the most important, but difficult, verses in Scripture to understand. Some of their richness and meaning has likely been lost while being translated from how the original Greek was constructed.

## Special concepts in this chapter

### Results of justification

How Paul explains the results of our being justified is an important part of this chapter. These results include having peace with God, having access to God, being confident about our future, being able to rejoice when suffering, being eternally saved, and being reconciled with God. (See: [[rc://en/tw/dict/bible/kt/justice]])

### “All sinned”

Scholars are divided over what Paul meant in verse 12: “And death spread to all people, because all sinned.” Some believe that all of mankind was present in the “seed of Adam.” So, as Adam is the father of all mankind, all of mankind was present when Adam sinned. Others believe that Adam served as a representative head for mankind. So when he sinned, all of mankind “fell” as a result. Whether people today played an active or passive role in Adam’s original sin is one way these views differ. Other passages will help one decide. (See: [[rc://en/tw/dict/bible/other/seed]] and [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/ta/man/translate/figs-activepassive]])

### The second Adam

Adam was the first man and the first “son” of God. He was created by God. He brought sin and death into the world by eating the forbidden fruit. Paul describes Jesus as the “second Adam” in this chapter and the true son of God. He brings life and overcame sin and death by dying on the cross. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/other/death]]) ROM 5 1 xmp3 grammar-connect-logic-result 1 Connecting Statement: If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Let us have peace with God through our Lord Jesus Christ, because we have been made right with God by trusting in him” or “We can have peace with God through our Lord Jesus Christ, since God makes us right with himself by trusting in him” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 5 1 age4 grammar-connect-words-phrases δικαιωθέντες οὖν 1 Since we are justified Here, **Therefore** indicates that what follows in [5:1-5](../05/01.md) is a new section that describes the results of being made right with God. Alternate translation (remove comma): “As a result of having been made right” or “So then, if we have been made right” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 1 xott figs-activepassive δικαιωθέντες…ἐκ πίστεως 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “because God makes us righteous when we trust him” or “since God justifies us through trusting in him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -798,7 +798,7 @@ ROM 5 5 qka8 figs-metaphor ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχ ROM 5 5 dc95 figs-activepassive ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul says that “the Holy Spirit” did it. Alternate translation: “the Holy Spirit, who God gave us, poured out God’s love deep within us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 5 5 oufg guidelines-sonofgodprinciples ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν 1 In [5:1–5](../05/01.md), Paul highlights the interactive work of the Trinity in the salvation of believers in Christ. Here it the **Holy Spirit** who pours out **the love of God** in the believer’s **heart** (See [Acts 2:17, 18, 33; 10:45; Titus 3:6] where both the Father and Jesus are agents in the giving or pouring out of **the Holy Spirit**)). Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) ROM 5 5 clmb figs-possession ἡ ἀγάπη τοῦ Θεοῦ 1 Paul is using the possessive form to describe how **love** relates to **God**. Use a natural way to express this relationship. Here, **the love of God** could refer to: (1) God’s love for us. Alternate translation: “God’s love” or “God’s love for us” (2) our love for God. Alternate translation: “love for God” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 5 5 glt1 figs-metonymy ἐν ταῖς καρδίαις ἡμῶν 1 Here, **hearts** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner beings” or “out deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 5 5 glt1 figs-metonymy ἐν ταῖς καρδίαις ἡμῶν 1 Here, **hearts** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner beings” or “out deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 5 6 gj4r figs-parallelism 1 These two phrases **being weak** and **the ungodly** mean the same thing. Paul says the same thing twice, in slightly different ways, to show why **Christ** needed to die. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Indeed, while we were still weak and ungodly, at just the right time Christ died for us” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 5 6 x5eg grammar-connect-words-phrases γὰρ 1 we Here, **For** indicates that what follows in [5:6–8](../05/06.md) explains “the love of God” in [5:5](../05/05.md). Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 6 xqr3 figs-ellipsis ἔτι …ὄντων ἡμῶν ἀσθενῶν 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “while we still were being weak” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -827,7 +827,7 @@ ROM 5 9 bev3 figs-abstractnouns τῆς ὀργῆς 1 his wrath Here, **the** i ROM 5 10 wply grammar-connect-words-phrases γὰρ 1 Here what follows **For** in [5:10–11](../05/10.md) further explains and summarizes this section about having “peace with God through our Lord Jesus Christ” (See [5:1](..05/01.md)). Alternate translation: “In summary” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 10 mz06 grammar-connect-condition-fact εἰ γὰρ ἐχθροὶ ὄντες 1 Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Pau; is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Actually, since when we were enemies” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) ROM 5 10 ok87 figs-nominaladj ἐχθροὶ ὄντες 1 Paul is using the adjective **enemies** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “while being people who were God’s enemies” or “while we were hostile” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 5 10 rnc5 figs-activepassive κατηλλάγημεν τῷ Θεῷ…καταλλαγέντες, σωθησόμεθα 1 we were reconciled to God through the death of his Son If your language does not use passive forms in this way, you could express these ideas with active forms or in other ways that are natural in your language. If you must state who did these actions, Paul implies that “God” did them. Alternate translation: “God reconciled us to himself … since God reconciled us, he will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 5 10 rnc5 figs-activepassive κατηλλάγημεν τῷ Θεῷ…καταλλαγέντες, σωθησόμεθα 1 we were reconciled to God through the death of his Son If your language does not use passive forms in this way, you could express these ideas with active forms or in other ways that are natural in your language. If you must state who did these actions, Paul implies that “God” did them. Alternate translation: “God reconciled us to himself … since God reconciled us, he will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 5 10 cu3c guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 Son Here, **Son** is an important title that describes the relationship between God and Jesus. Be sure to accurately translate this title in your translation. Alternate translation: “of God’s Son” or “Jesus his Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) ROM 5 10 o1m6 grammar-connect-words-phrases πολλῷ μᾶλλον 1 Here, **much more** strongly emphasizes that what follows is an important result of **having been reconciled** with **God** (See this phrase in [5:9](../05/09.md)). Use a natural way in your language to express strong emphasis. Alternate translation: “it is much more certain” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 10 fky8 grammar-connect-words-phrases διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ…ἐν τῇ ζωῇ αὐτοῦ 1 Here, **death** and **life** are spoken of figuratively as though they were people who could reconcile and save someone. Paul means that God shows how much he loves his people by sending **his Son* to sacrificially die for their sake, and that God will save them from eternal death and punishment (See note for “the wrath” in [5:9](../05/09.md) because Jesus conquered death by resurrecting after he died. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “because Jesus sacrificially died for our sake … will God save us from eternal death because Jesus conquered death by resurrecting after he died” (See: [[rc://en/ta/man/translate/figs-personification]]) @@ -850,11 +850,11 @@ ROM 5 12 si2i writing-pronouns πάντες 1 Paul is using the adjective **all ROM 5 13 pkzc figs-aside 0 In [5:13–17](../05/13.md), Paul could be saying this as an aside in order to explain the relationship between **law** and **sin** and **death**. If this would be confusing in your language, you could use parentheses or some other way in your language to indicate an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) ROM 5 13 e6bx figs-ellipsis ἄχρι γὰρ νόμου…μὴ ὄντος νόμου 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “For until the law came … when there was no law” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 5 13 at4i grammar-connect-logic-result γὰρ 1 Here, **For** introduces a reason clause. Paul is giving the reason why death caused **sin** until “the law came in so that the trespass might increase” (See [5:20](../05/20.md)). Alternate translation: “This is because” or “This is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 5 13 w185 figs-possession ἄχρι…νόμου 1 Paul is using the possessive form to describe how the time period **until** relates to **law**. Use a natural way in your language to express this idea. Here, **until** could refer to: (1) the time until **law** was given. Alternate translation: “For up to the time God gave his law to the Jews … since God’s law did not exist” (2) the whole time the law was in effect until Christ came. Alternate translation: “until the end of the law … when the law was no longer in effect” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 5 13 w185 figs-possession ἄχρι…νόμου 1 Paul is using the possessive form to describe how the time period **until** relates to **law**. Use a natural way in your language to express this idea. Here, **until** could refer to: (1) the time until **law** was given. Alternate translation: “For up to the time God gave his law to the Jews … since God’s law did not exist” (2) the whole time the law was in effect until Christ came. Alternate translation: “until the end of the law … when the law was no longer in effect” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 5 13 v51t figs-abstractnouns ἁμαρτία…ἁμαρτία 1 See how you translated **sin** in [5:12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 5 13 uyd4 figs-personification ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ 1 Here, **sin** is spoken of figuratively as though it were a person located in the world and who could be charged with sinning. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “there were still people in the world who sinned, but their sinful way of life” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 5 13 izno grammar-connect-logic-contrast δὲ 1 What follows the word **but** here is in contrast to what was expected, that God would count sin against people. Instead, **sin** has no legal consequences until **the law** is given. Use a natural way in your language for introducing a contrast. Alternate translation: “instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 5 13 juq7 figs-activepassive ἁμαρτία…οὐκ ἐλλογεῖται 2 but there is no accounting for sin when there is no law If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God did not reckon it as sinning” or “God did not impute it as sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 5 13 juq7 figs-activepassive ἁμαρτία…οὐκ ἐλλογεῖται 2 but there is no accounting for sin when there is no law If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God did not reckon it as sinning” or “God did not impute it as sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 5 14 ev8a grammar-connect-logic-contrast ἀλλὰ 1 Nevertheless, death What follows the word **Nevertheless** here is in contrast to what was expected, that since there was no law, there would be no consequences for doing what is wrong. Instead, Paul restates that **death** is the problem for humanity, not breaking the law God gave to his people. Use a natural way in your language for introducing a contrast. Alternate translation: “Although this is true” or “Instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) ROM 5 14 bd3q figs-personification ἐβασίλευσεν ὁ θάνατος 1 death ruled from Adam until Moses Here, **death** is spoken of figuratively as though it were a king. Paul means that every person was under the control of **death**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “all humans came under the control of death” or “no human could escape dying” or “human life inevitably ended in death” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 5 14 u66m figs-abstractnouns ὁ θάνατος 1 See how you translated **death** in [5:12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -880,7 +880,7 @@ ROM 5 15 lydx figs-possession τῇ τοῦ ἑνὸς ἀνθρώπου, Ἰη ROM 5 15 tfhj figs-infostructure ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι, τῇ τοῦ ἑνὸς ἀνθρώπου, Ἰησοῦ Χριστοῦ, εἰς τοὺς πολλοὺς ἐπερίσσευσεν 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “abounded unto the many the grace of God and the gift by the grace of the one man, Jesus Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]]) ROM 5 16 ns9a grammar-connect-logic-result 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Indeed, because the judgment came from one man unto condemnation, but the gift came from many trespasses unto justification. This is why the gift is not the same as through the one man who sinned” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 5 16 uh4x grammar-connect-logic-contrast καὶ 1 followed many trespasses What follows the word **And** here contrasts the way **the gift** and **the judgment** happened. Use a natural way in your language for introducing a contrast. Alternate translation: “But” or “Yet” or “However” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 5 17 n5zx grammar-connect-words-phrases γὰρ 1 Here, **For** indicates that what follows explains the difference between **the trespass** and **the gift** (See [5:15](../05/15.md) for similar ideas)). Alternate translation: “For this reason” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 5 17 n5zx grammar-connect-words-phrases γὰρ 1 Here, **For** indicates that what follows explains the difference between **the trespass** and **the gift** (See [5:15](../05/15.md) for similar ideas)). Alternate translation: “For this reason” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 17 mhtc grammar-connect-condition-contrary εἰ 1
Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that the benefits of **the gift** are superior to the consequences of **the trespass**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “since” or “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) ROM 5 17 lcyd figs-possession τῷ τοῦ ἑνὸς παραπτώματι 1 See how you translated this phrase in [5:15](../05/15.md). (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 5 17 whbf figs-nominaladj τοῦ ἑνὸς…τοῦ ἑνός…τοῦ ἑνὸς 2 See how you translated these nominal adjectives in [5:16](../05/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) @@ -917,7 +917,7 @@ ROM 5 21 wmy8 figs-personification ὥσπερ ἐβασίλευσεν ἡ ἁμ ROM 5 21 leu9 figs-abstractnouns ἡ ἁμαρτία ἐν τῷ θανάτῳ…ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης, εἰς ζωὴν αἰώνιον 1 See how you translated the abstract nouns: **sin** in [5:20](../05/20.md), **death** and **righteousness** in [5:17](../05/17.md), **grace** in [5:20](../05/20.md), and **everlasting life** in [2:7](../02/07.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 5 21 pygl grammar-connect-logic-goal οὕτως 1 This phrase introduces a purpose clause. Paul is stating the purpose for which God revealed his **grace**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that” or “for the purpose that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) ROM 5 21 j9lf figs-parallelism διὰ δικαιοσύνης, εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that the **righteousness** of **Jesus Christ** is how **grace** rules (See also [5:17](../05/17.md)). If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “leading to everlasting life through how Jesus Christ our Lord makes people righteous” or “bringing eternal life by how righteous Jesus Christ our Lord is” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 6 intro v522 0 # Romans 6 General Notes\n\n## Structure and formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n\nPaul begins this chapter by answering how someone might hypothetically object to what he taught in Chapter 5. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n## Special concepts in this chapter\n\n### Against the Law\n\nIn this chapter, Paul refutes the teaching that Christians can live however they want after they are saved. Scholars call this “antinomianism” or being “against the law.” To motivate godly living, Paul recalls the great price Jesus paid for a Christian to be saved. (See: [[rc://en/tw/dict/bible/kt/save]] and [[rc://en/tw/dict/bible/kt/godly]])\n\n### Servants of sin\n\nBefore believing in Jesus, sin enslaves people. God frees Christians from serving sin. They are able to choose to serve Christ in their lives. Paul explains that when Christians choose to sin, they willingly choose to sin. (See: [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/sin]])\n\n### Fruit\n\nThis chapter uses the imagery of fruit. The image of fruit usually refers to a person’s faith producing good works in their life. (See: [[rc://en/tw/dict/bible/other/fruit]] and [[rc://en/tw/dict/bible/kt/righteous]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nPaul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]])\n\n## Other possible translation difficulties in this chapter\n\n### Death\n\nPaul uses “death” many different ways in this chapter: physical death, spiritual death, sin reigning in the heart of man, and to end something. He contrasts sin and death with the new life provided by Christ and the new way Christians are supposed to live after they are saved. (See: [[rc://en/tw/dict/bible/other/death]]) +ROM 6 intro v522 0 # Romans 6 General Notes

## Structure and formatting

5. Becoming like Christ in this life (6:1–8:39)
* Baptism represents union with Christ’s death (6:1–14)
* Christians are now slaves of righteousness (6:15–23)

Paul begins this chapter by answering how someone might hypothetically object to what he taught in Chapter 5. (See: [[rc://en/ta/man/translate/figs-hypo]])

## Special concepts in this chapter

### Against the Law

In this chapter, Paul refutes the teaching that Christians can live however they want after they are saved. Scholars call this “antinomianism” or being “against the law.” To motivate godly living, Paul recalls the great price Jesus paid for a Christian to be saved. (See: [[rc://en/tw/dict/bible/kt/save]] and [[rc://en/tw/dict/bible/kt/godly]])

### Servants of sin

Before believing in Jesus, sin enslaves people. God frees Christians from serving sin. They are able to choose to serve Christ in their lives. Paul explains that when Christians choose to sin, they willingly choose to sin. (See: [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/sin]])

### Fruit

This chapter uses the imagery of fruit. The image of fruit usually refers to a person’s faith producing good works in their life. (See: [[rc://en/tw/dict/bible/other/fruit]] and [[rc://en/tw/dict/bible/kt/righteous]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]])

## Other possible translation difficulties in this chapter

### Death

Paul uses “death” many different ways in this chapter: physical death, spiritual death, sin reigning in the heart of man, and to end something. He contrasts sin and death with the new life provided by Christ and the new way Christians are supposed to live after they are saved. (See: [[rc://en/tw/dict/bible/other/death]]) ROM 6 1 pvg3 figs-rquestion τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ? 1 What then will we say? Should we continue in sin so that grace may abound? Paul is using rhetorical questions in [6:1–3](../06/01.md) to reject certain rumors that misrepresent his teachings (See [3:8](../03/08.md)). If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “We certainly are not saying that people should keep sinning so that God will be more gracious!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 6 1 fxgw grammar-connect-words-phrases τί οὖν 1 Here, **What then** marks a change in topic in [6:1–11](../06/01.md), where Paul teaches about the connection between Christian baptism and union with Christ’s death and resurrection. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 6 1 fj9e figs-exclusive ἐροῦμεν? ἐπιμένωμεν 1 we say When Paul says **we** the first time, he is speaking of himself and the other apostles, so **we** would be exclusive (See the similar language in [3:8](../03/08.md)). However, when Paul says **we** the second time, he seems to be including all “who were baptized into Christ Jesus” (See [6:3](../06/03.md), so the second use of **we** would be inclusive of all Christians. Your language may require you to mark these forms. Alternate translation: “will we apostles say? Should we believers in Christ” (See: [[rc://en/ta/man/translate/figs-exclusive]]) @@ -944,7 +944,7 @@ ROM 6 4 z6zk figs-simile ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκ ROM 6 4 dpy2 figs-activepassive ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The Father gloriously resurrected Christ from death” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 6 4 t47r figs-idiom ἠγέρθη Χριστὸς ἐκ νεκρῶν 1 just as Christ was raised from the dead by the glory of the Father, so also we might walk in newness of life Here, the phrase **raised from the dead** is an idiom meaning “resurrected from where dead people are” (See how you translated this phrase in [4:24](../04/24.md)). If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “Christ resurrected from death” or “Christ resurrected from the grave” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 6 4 ce9z figs-nominaladj ἐκ νεκρῶν 1 just as Christ was raised from the dead by the glory of the Father, so also we might walk in newness of life Paul is using the adjective **the dead** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “where dead people are” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 6 4 gblc figs-possession διὰ τῆς δόξης τοῦ Πατρός 1 Paul is using the possessive form to describe **glory** that comes from or characterizes **the Father**. If this is not clear in your language, you could use the adjective “Father’s” instead of the noun “Father” or make this explicit another way. Alternate translation: “through the glorious power of the Father” or “through the Father’s glory” or (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 6 4 gblc figs-possession διὰ τῆς δόξης τοῦ Πατρός 1 Paul is using the possessive form to describe **glory** that comes from or characterizes **the Father**. If this is not clear in your language, you could use the adjective “Father’s” instead of the noun “Father” or make this explicit another way. Alternate translation: “through the glorious power of the Father” or “through the Father’s glory” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 6 4 r3hn guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title that describes the relationship between God and **Christ** Jesus, as his “Son” (See [1:3–4, 7](../01/03.md)). Be sure to accurately translate these titles in your translation. Alternate translation: “God his Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) ROM 6 4 gtns figs-idiom ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν 1 Here, the verb **might walk** is an Old Testament idiom meaning “would live” or “would act.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “we might live in new way” or “we would act like new people” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 6 4 x1t4 figs-rpronouns καὶ ἡμεῖς 1 Paul uses the phrase **we too** to emphasize the union of the baptized Christian with Christ’s resurrection. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “we who are baptized too” or “even we” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) @@ -1005,7 +1005,7 @@ ROM 6 12 kh3w writing-pronouns αὐτοῦ 1 in order that you may obey its lus ROM 6 13 wt07 figs-infostructure 1 in order that you may obey its lusts If it would be more natural in your language, you could reverse the order of these phrases to emphasize the similar ideas. Alternate translation: “And do not present your members as tools of unrighteousness to sin, but present your members to God as tools of righteousness. In other words, present yourselves to God, as living from death” (See: [[rc://en/ta/man/translate/figs-infostructure]]) ROM 6 13 mxto figs-infostructure μηδὲ παριστάνετε…παραστήσατε 1 in order that you may obey its lusts Paul speaks figuratively of these people as if their body parts were **tools** that could be offered in service or used by someone. He means that the church at Rome should no longer use their body parts for sinning, but instead to live in the way God wants. If your readers would not understand what it means **to present** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “do not offer … offer” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 6 13 rnho figs-abstractnouns τὰ μέλη ὑμῶν, ὅπλα ἀδικίας τῇ ἁμαρτίᾳ…τὰ μέλη ὑμῶν, ὅπλα δικαιοσύνης 1 in order that you may obey its lusts If your language does not use abstract nouns for these ideas, you could express the same ideas in another way. Alternate translation: “how you use your body parts to live unrighteously through sinning … your body parts … to live righteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 6 13 r0ak figs-synecdoche τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν 2 in order that you may obey its lusts Paul could be referring figuratively to the **members**, the body parts of the human being, to mean the whole person (See [6:12](../06/12.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Here, **your members** could mean: (1) the whole person. Alternative translation: “yourselves … yourselves” (2) the individual body parts. Alternate translation: “your body parts … your body parts” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) +ROM 6 13 r0ak figs-synecdoche τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν 2 in order that you may obey its lusts Paul could be referring figuratively to the **members**, the body parts of the human being, to mean the whole person (See [6:12](../06/12.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Here, **your members** could mean: (1) the whole person. Alternative translation: “yourselves … yourselves” (2) the individual body parts. Alternate translation: “your body parts … your body parts” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) ROM 6 13 qncn figs-possession ὅπλα ἀδικίας…ὅπλα δικαιοσύνης 1 in order that you may obey its lusts Paul is using the possessive form to describe what characterizes these **tools**. Alternate translation: “as unrighteous tools … as righteous tools” or “as tools for living unrighteously … as tools for living righteously” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 6 13 hlzf ὅπλα…ὅπλα 1 in order that you may obey its lusts Since the Greek word that ULT translates as **tools** often means “weapons,” Paul could be stressing the spiritual warfare that is involved for the Christian to “not allow sin to rule over” them (See [6:14](../06/14.md)). If this is confusing in your language, you could make this explicit. Alternate translation: “as weapons … as weapons” ROM 6 13 dz8u figs-possession ὅπλα…ὅπλα 1 in order that you may obey its lusts Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **as** is added in brackets. Do what is natural in your language. Alternate translation: “as tools … as tools” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -1056,7 +1056,7 @@ ROM 6 19 l4ah figs-idiom τὴν ἀσθένειαν τῆς σαρκὸς ὑμ ROM 6 19 bmo7 figs-parallelism ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν 1 because of the weakness of your flesh These two clauses mean the opposite thing. Paul says the same thing twice, in opposite ways, to show the contrast between being **slaves to uncleanness** and **slaves to righteousness**. Be sure to retain the similar forms to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 6 19 jbcz figs-personification ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν 1 because of the weakness of your flesh Here, **uncleanness** and ** righteousness** are spoken of figuratively as though they were slave-masters of **members**. Paul means that the church at Rome previously used their bodies to serve sinful purposes, but should now use their bodies to serve righteous purposes. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “Indeed, in the same way you used to slavishly offer yourselves to live impurely, leading you to act more and more lawless, so now offer yourselves to live righteously for God, leading you to act holy” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 6 19 ran5 figs-synecdoche τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν 2 presented the parts of your body as slaves to uncleanness and to evil Paul refers figuratively to **members**, parts of the human body, to mean the whole person (See also [6:13](../06/13.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “yourselves … yourselves” or “your bodies … your bodies” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -ROM 6 19 ka0f figs-imperative νῦν παραστήσατε 1 presented the parts of your body as slaves to uncleanness and to evil This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates either an urgent appeal or a command. It may be helpful to add an expression such as “I beg you” to make this clear. Alternate translation: “you must now use” or “I beg you now to present” or “I urge you now to offer” (See: [[rc://en/ta/man/translate/figs-imperative]]) +ROM 6 19 ka0f figs-imperative νῦν παραστήσατε 1 presented the parts of your body as slaves to uncleanness and to evil This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates either an urgent appeal or a command. It may be helpful to add an expression such as “I beg you” to make this clear. Alternate translation: “you must now use” or “I beg you now to present” or “I urge you now to offer” (See: [[rc://en/ta/man/translate/figs-imperative]]) ROM 6 19 o0ta grammar-connect-logic-result εἰς ἁγιασμόν 1 presented the parts of your body as slaves to uncleanness and to evil This phrase indicates result. Use natural way in your language to express the result of something. Alternate translation: “leading you to live holy” or “causing you to become sanctified” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 6 20 s9pk grammar-connect-logic-result γὰρ 1 you were free from righteousness Here, **For** introduces a result clause. Use a natural way in your language to express the result of something. Alternate translation: “This reason for this is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 6 20 aavw figs-metaphor δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ 1 you were free from righteousness These two phrases mean the same thing. Paul says the same thing twice, in opposite ways, to emphasize the relationship between **sin** and **righteousness**. Be sure to retain the similar phrasing to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) @@ -1079,12 +1079,12 @@ ROM 6 23 ze3f τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατ ROM 6 23 juc4 figs-metaphor τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος 1 For the wages of sin are death Paul speaks figuratively of **death** as if it were a **wages** paid to those who **sin**. He means that the result of living sinfully is eternal **death**. If your readers would not understand what **wages** or **death** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “This is because whoever lives sinfully earns eternal death as if it were wages for work” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 6 23 ffpr grammar-connect-logic-result γὰρ 1 For the wages of sin are death Here what follows **for**summarizes chapter 6 and its theme of the results of living sinfully and living righteously. Alternate translation: “This is because” or “In summary” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 6 23 iyv3 figs-possession τὰ…ὀψώνια τῆς ἁμαρτίας 1 For the wages of sin are death Paul is using the possessive form to describe **the wages** that come from **sin**. If this is not clear in your language, you could use the adjective “sin’s” instead of the noun “sin” or communicate that another way. Alternate translation: “sin’s wages” or “the wages that come from sin” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 6 23 slyb figs-abstractnouns θάνατος; τὸ… χάρισμα…ζωὴ αἰώνιος 1 For the wages of sin are death See how you translated the abstract nouns **death** in [6:21](../06/21.md), **gracious gift** in [5:15–16](../05/16.md), and **everlasting life** in [6:22](../06/22.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 6 23 slyb figs-abstractnouns θάνατος; τὸ… χάρισμα…ζωὴ αἰώνιος 1 For the wages of sin are death See how you translated the abstract nouns **death** in [6:21](../06/21.md), **gracious gift** in [5:15–16](../05/16.md), and **everlasting life** in [6:22](../06/22.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 6 23 dfan figs-ellipsis θάνατος…αἰώνιος 1 For the wages of sin are death Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “is death … is eternal” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 6 23 cwkw figs-possession τὸ…χάρισμα τοῦ Θεοῦ 1 For the wages of sin are death Paul is using the possessive form to describe **the gracious gift** that comes from **God**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun “God” or communicate that another way. Alternate translation: “God’s gracious gift” or “the gracious gift from God” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 6 23 jn66 figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 For the wages of sin are death Paul speaks figuratively of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus** in baptism (See [6:3–4,11](../06/03.md)). If your readers would not understand what **in Christ Jesus** means in this context, you could use equivalent metaphors from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 6 23 qq9e figs-exclusive ἡμῶν 1 For the wages of sin are death Here, **our** refers to all baptized Christians. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) -ROM 7 intro fl1y 0 # Romans 7 General Notes\n\n## Structure and formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n * Christians have been freed from the law (7:1–6)\n * Christians still struggle with indwelling sin (7:7–25)\n\n### “Or do you not know”\n\nPaul uses this phrase to discuss a new topic, while connecting what follows with the previous teaching.\n\n## Special concepts in this chapter\n\n### “We have been released from the law”\n\nPaul explains that the law of Moses is no longer in effect. While this is true, the timeless principles behind the law reflect the character of God. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])\n\n## Important figures of speech in this chapter\n\n### Marriage\n\nScripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### Flesh\n\nThis is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) +ROM 7 intro fl1y 0 # Romans 7 General Notes

## Structure and formatting

5. Becoming like Christ in this life (6:1–8:39)
* Baptism represents union with Christ’s death (6:1–14)
* Christians are now slaves of righteousness (6:15–23)
* Christians have been freed from the law (7:1–6)
* Christians still struggle with indwelling sin (7:7–25)

### “Or do you not know”

Paul uses this phrase to discuss a new topic, while connecting what follows with the previous teaching.

## Special concepts in this chapter

### “We have been released from the law”

Paul explains that the law of Moses is no longer in effect. While this is true, the timeless principles behind the law reflect the character of God. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Marriage

Scripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) ROM 7 1 mk7w figs-rquestion 1 do you not know, brothers … that the law controls a person for as long as he lives? Paul is using a rhetorical question here to emphasize that the Jew is required to obey the law his whole life. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Because you are Jewish, you certainly understand that what God requires in his law obligates you to obey it for as long as you live!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 7 1 r9fl figs-gendernotations ἀδελφοί…τοῦ ἀνθρώπου…ζῇ 1 brothers Although the term **brothers** and **the man** and **he** are masculine, Paul is using the words here in a generic sense that includes both males and females. Alternate translation: “my fellow Jewish believers in Christ … a person … that person lives” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) ROM 7 1 s4su figs-aside (γινώσκουσιν γὰρ νόμον λαλῶ) 1 brothers Paul could be saying this as an aside in order to clarify that he is specifically directing this part of the letter to the Jewish believers of the church at Rome. If this would be confusing in your language, you could add parentheses like the ULT or use a natural way in your language to indicate an aside. Alternate translation: “(this is because I am writing to Jewish believers in Christ)” (See: [[rc://en/ta/man/translate/figs-aside]]) @@ -1152,7 +1152,7 @@ ROM 7 24 nu6u με ῥύσεται 1 deliver me Alternate translation: “will ROM 7 24 md8e figs-metaphor τοῦ σώματος τοῦ θανάτου τούτου 1 this body of death This is a metaphor that means a **body** that will experience physical **death**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 7 25 w9ui χάρις τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν 1 But thanks be to God through Jesus Christ our Lord This is the answer to the question in 7:24. ROM 7 25 adx1 figs-metaphor ἄρα οὖν αὐτὸς ἐγὼ, τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ; τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας 1 So then, I myself serve the law of God with my mind. However, with the flesh I serve the principle of sin The mind and flesh are used here to show how they compare to serve either the **law of God** or the principle of **sin**. With the mind or intellect one can choose to please and obey God and with the flesh or physical nature to serve sin. Alternate translation: “My mind chooses to please God, but my flesh chooses to obey sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 8 intro ev4r 0 # Romans 8 General Notes\n\n## Structure and formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n * Christians have been freed from the law (7:1–6)\n * Christians still struggle with indwelling sin (7:7–25)\n * The Holy Spirit dwells in Christians (8:1–27)\n * Christians have confidence in God’s love (8:28–8:39)\n\nThe first verse of this chapter is a transitional sentence. Paul concludes his teaching of Chapter 7 and leads into the words of Chapter 8.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verse 36. Paul quotes these words from the Old Testament.\n\n## Special concepts in this chapter\n\n### Indwelling of the Spirit\n\nThe Holy Spirit is said to live inside a person or inside their heart. If the Spirit is present, this signifies that a person is saved. (See: [[rc://en/tw/dict/bible/kt/save]])\n\n### “These are sons of God”\n\nJesus is the Son of God in a unique way. God also adopts Christians to be his children. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/kt/adoption]])\n\n### Predestination\n\nMany scholars believe Paul in this chapter teaches on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some to be eternally saved. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter, especially with regards to elements of causation. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nPaul poetically presents his teaching in verses 38 and 39 in the form of an extended metaphor. He explains that nothing can separate a person from the love of God in Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### No condemnation\n\nThis phrase must be translated carefully to avoid doctrinal confusion. People are still guilty of their sin. God disapproves of acting sinfully, even after believing in Jesus. God still punishes the sins of believers, but Jesus has paid the punishment for their sin. This is what Paul expresses here. The word “condemn” has several possible meanings. Here Paul emphasizes that people who believe in Jesus are no longer punished eternally for their sin by being “condemned to hell.” (See: [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/condemn]])\n\n### Flesh\n\nThis is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]]) +ROM 8 intro ev4r 0 # Romans 8 General Notes

## Structure and formatting

5. Becoming like Christ in this life (6:1–8:39)
* Baptism represents union with Christ’s death (6:1–14)
* Christians are now slaves of righteousness (6:15–23)
* Christians have been freed from the law (7:1–6)
* Christians still struggle with indwelling sin (7:7–25)
* The Holy Spirit dwells in Christians (8:1–27)
* Christians have confidence in God’s love (8:28–8:39)

The first verse of this chapter is a transitional sentence. Paul concludes his teaching of Chapter 7 and leads into the words of Chapter 8.

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verse 36. Paul quotes these words from the Old Testament.

## Special concepts in this chapter

### Indwelling of the Spirit

The Holy Spirit is said to live inside a person or inside their heart. If the Spirit is present, this signifies that a person is saved. (See: [[rc://en/tw/dict/bible/kt/save]])

### “These are sons of God”

Jesus is the Son of God in a unique way. God also adopts Christians to be his children. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/kt/adoption]])

### Predestination

Many scholars believe Paul in this chapter teaches on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some to be eternally saved. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter, especially with regards to elements of causation. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])

## Important figures of speech in this chapter

### Metaphor

Paul poetically presents his teaching in verses 38 and 39 in the form of an extended metaphor. He explains that nothing can separate a person from the love of God in Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### No condemnation

This phrase must be translated carefully to avoid doctrinal confusion. People are still guilty of their sin. God disapproves of acting sinfully, even after believing in Jesus. God still punishes the sins of believers, but Jesus has paid the punishment for their sin. This is what Paul expresses here. The word “condemn” has several possible meanings. Here Paul emphasizes that people who believe in Jesus are no longer punished eternally for their sin by being “condemned to hell.” (See: [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/condemn]])

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]]) ROM 8 1 xq2y 0 Connecting Statement: Paul gives the answer to the struggle he has with sin and good. ROM 8 1 xw65 figs-explicit οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ 1 There is therefore now no condemnation for those who are in Christ Jesus Here, **condemnation** refers to punishing people. Alternate translation: “God will not condemn and punish those who are joined to Christ Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 8 1 i12t ἄρα 1 therefore Alternate translation: “for that reason” or “because what I have just told you is true” @@ -1256,7 +1256,7 @@ ROM 8 37 wcm6 figs-explicit διὰ τοῦ ἀγαπήσαντος ἡμᾶς 1 ROM 8 38 fch1 πέπεισμαι 1 I have been convinced Alternate translation: “I am confident” ROM 8 38 js9q ἀρχαὶ 1 governments This could refer to: (1) demons. (2) human kings and rulers. ROM 8 38 q7ti οὔτε δυνάμεις 1 nor powers This could refer to: (1) spiritual beings with power. (2) human beings with power. -ROM 9 intro w6f4 0 # Romans 9 General Notes\n\n## Structure and formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy on whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n\nIn this chapter, Paul changes what he is teaching about. In Chapters 9-11, he focuses on the nation of Israel.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 25-29 and 33 of this chapter. Paul quotes all of these words from the Old Testament.\n\n## Special concepts in this chapter\n\n### Flesh\n\nPaul uses the word “flesh” in this chapter only to refer to Israelites, people physically descending from Abraham through Jacob, who God named Israel. (See: [[rc://en/tw/dict/bible/kt/flesh]])\n\nIn other chapters, Paul uses the word “brother” to mean fellow Christians. However, in this chapter, he uses “my brothers” to mean his kinsmen the Israelites.\n\nPaul refers to those who believe in Jesus as “children of God” and “children of the promise.”\n\n### Predestination\n\nMany scholars believe Paul in this chapter teaches extensively on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some people to eternally save. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])\n\n### Important figures of speech in this chapter\n\n### Stone of stumbling\n\nPaul explains that while some Gentiles accepted Jesus as their savior by believing in him, most Jews were trying to earn their salvation and so rejected Jesus. Paul, quoting the Old Testament, describes Jesus as a stone that the Jews stumble over when walking. This “stone of stumbling” causes them to “fall.” (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “It is not everyone in Israel who truly belongs to Israel”\n\nPaul uses the word “Israel” in this verse with two different meanings. The first “Israel” means the physical descendants of Abraham through Jacob. The second “Israel” means those who are God’s people through faith. The UST reflects this. +ROM 9 intro w6f4 0 # Romans 9 General Notes

## Structure and formatting

6. God’s plan for Israel (9:1–11:36)
* Paul’s sorrow for Israel’s unbelief (9:1–5)
* God chooses whom he wants to choose (9:6–13)
* God shows mercy on whom he wants to show mercy (9:14–18)
* No one can question God’s choice (9:19–33)

In this chapter, Paul changes what he is teaching about. In Chapters 9-11, he focuses on the nation of Israel.

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 25-29 and 33 of this chapter. Paul quotes all of these words from the Old Testament.

## Special concepts in this chapter

### Flesh

Paul uses the word “flesh” in this chapter only to refer to Israelites, people physically descending from Abraham through Jacob, who God named Israel. (See: [[rc://en/tw/dict/bible/kt/flesh]])

In other chapters, Paul uses the word “brother” to mean fellow Christians. However, in this chapter, he uses “my brothers” to mean his kinsmen the Israelites.

Paul refers to those who believe in Jesus as “children of God” and “children of the promise.”

### Predestination

Many scholars believe Paul in this chapter teaches extensively on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some people to eternally save. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])

### Important figures of speech in this chapter

### Stone of stumbling

Paul explains that while some Gentiles accepted Jesus as their savior by believing in him, most Jews were trying to earn their salvation and so rejected Jesus. Paul, quoting the Old Testament, describes Jesus as a stone that the Jews stumble over when walking. This “stone of stumbling” causes them to “fall.” (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### “It is not everyone in Israel who truly belongs to Israel”

Paul uses the word “Israel” in this verse with two different meanings. The first “Israel” means the physical descendants of Abraham through Jacob. The second “Israel” means those who are God’s people through faith. The UST reflects this. ROM 9 1 b89f 0 Connecting Statement: Paul tells of his personal desire that the people of the nation of Israel will be saved. Then he emphasizes the different ways in which God has prepared them to believe. ROM 9 1 yg93 figs-doublet ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι 1 I tell the truth in Christ. I do not lie These two expressions mean basically the same thing. Paul uses them to emphasize that he is telling the truth. (See: [[rc://en/ta/man/translate/figs-doublet]]) ROM 9 1 h9mp συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν Πνεύματι Ἁγίῳ 1 my conscience bears witness with me in the Holy Spirit Alternate translation: “the Holy Spirit controls my conscience and confirms what I say” @@ -1339,7 +1339,7 @@ ROM 9 33 dy6x figs-metonymy ἐν Σιὼν 1 in Zion Here, **Zion** is a metony ROM 9 33 u3dj figs-doublet λίθον προσκόμματος, καὶ πέτραν σκανδάλου 1 stone of stumbling and a rock of offense Both of these phrases mean basically the same thing. (See: [[rc://en/ta/man/translate/figs-doublet]]) ROM 9 33 mf6h figs-metaphor λίθον προσκόμματος, καὶ πέτραν σκανδάλου 1 These phrases are metaphors that refer to Jesus and his death on the cross. It was as if the people stumbled over a stone because they were disgusted when they considered Jesus’ death on the cross. (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 9 33 tu4i πιστεύων ἐπ’ αὐτῷ 1 believes in it Because the stone stands for a person, you may need to translate this as “who believes in him.” -ROM 10 intro c2li 0 # Romans 10 General Notes\n\n## Structure and formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy on whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n * Israel’s false righteousness (10:1–4)\n * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in verse 8.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 18-20 of this chapter, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### God’s righteousness\n\nPaul teaches here that while many Jews earnestly tried to be righteous, they did not succeed. We cannot earn God’s righteousness. God gives us Jesus’ righteousness when we believe in him. (See: [[rc://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/faith]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Hebrew people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/save]])\n\n## Other possible translation difficulties in this chapter\n\n### “I will provoke you to jealousy by what is not a nation”\n\nPaul uses this prophecy to explain that God will use the church to make the Hebrew people jealous. This is so they will seek God and believe the gospel. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/jealous]] and [[rc://en/ta/man/translate/figs-explicit]]) +ROM 10 intro c2li 0 # Romans 10 General Notes

## Structure and formatting

6. God’s plan for Israel (9:1–11:36)
* Paul’s sorrow for Israel’s unbelief (9:1–5)
* God chooses whom he wants to choose (9:6–13)
* God shows mercy on whom he wants to show mercy (9:14–18)
* No one can question God’s choice (9:19–33)
* Israel’s false righteousness (10:1–4)
* Salvation is available to everyone (10:5–21)

Some translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in verse 8.

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 18-20 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

### God’s righteousness

Paul teaches here that while many Jews earnestly tried to be righteous, they did not succeed. We cannot earn God’s righteousness. God gives us Jesus’ righteousness when we believe in him. (See: [[rc://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/faith]])

## Important figures of speech in this chapter

### Rhetorical questions

Paul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Hebrew people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/save]])

## Other possible translation difficulties in this chapter

### “I will provoke you to jealousy by what is not a nation”

Paul uses this prophecy to explain that God will use the church to make the Hebrew people jealous. This is so they will seek God and believe the gospel. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/jealous]] and [[rc://en/ta/man/translate/figs-explicit]]) ROM 10 1 pi37 0 Connecting Statement: Paul continues stating his desire for Israel to believe but emphasizes that both those who are Jews as well as everyone else can only be saved by faith in Jesus. ROM 10 1 hj4b ἀδελφοί 1 Brothers Here, **brothers** refers to fellow Christians, including both men and women. ROM 10 1 tq7k figs-metonymy ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας 1 my heart’s desire Here, **heart** is a metonym for a person’s emotions or inner being. Alternate translation: “my greatest desire” (See: [[rc://en/ta/man/translate/figs-metonymy]]) @@ -1409,7 +1409,7 @@ ROM 10 20 t78j ἐμφανὴς ἐγενόμην 1 I appeared Alternate transl ROM 10 20 k8pp λέγει 1 he says **He** refers to God, who is speaking through Isaiah. ROM 10 21 hw4w ὅλην τὴν ἡμέραν 1 All the day long This phrase is used to emphasize God’s continual effort. “Continually” ROM 10 21 il8s translate-symaction ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα 1 I reached out my hands to a disobedient and stubborn people The action of reaching out a hand represents offering help to a person. Alternate translation: “I tried to welcome you and to help you, but you refused my help and continued to disobey” (See: [[rc://en/ta/man/translate/translate-symaction]]) -ROM 11 intro e9qz 0 # Romans 11 General Notes\n\n## Structure and formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy on whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n * Israel’s false righteousness (10:1–4)\n * Salvation is available to everyone (10:5–21)\n * Israel has a faithful remnant (11:1–10)\n * Israel’s unbelief resulted in non-Jews’ belief (11:11–24)\n * God will save Israel (11:15–32)\n * Praise for God’s wisdom (11:33–11:36)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 9-10, 26-27, and 34-35, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### Grafting\n\nPaul uses the image of “grafting” to refer to the place of the Gentiles and Jews in the plans of God. Making one plant to be permanently part of another plant is called “grafting.” Paul uses the picture of God grafting the Gentiles as a wild branch into his saving plans. But God has not forgotten about the Jews, who are spoken of as the natural plant. God will also save Jews who believe in Jesus.\n\n## Other possible translation difficulties in this chapter\n\n### “Did God reject his people? May it never be”\n\nWhether Israel (the physical descendants of Abraham, Isaac and Jacob) has a future in the plans of God, or if they have been replaced in the plans of God by the church, is a major theological issue in Chapters 9-11. This phrase is an important part of this section of Romans. It seems to indicate that Israel remains distinct from the church. Not all scholars arrive at this conclusion. Despite their currently rejecting Jesus as their Messiah, Israel has not exhausted the grace and mercy of God. (See: [[rc://en/tw/dict/bible/kt/christ]] and [[rc://en/tw/dict/bible/kt/grace]] and [[rc://en/tw/dict/bible/kt/mercy]]) +ROM 11 intro e9qz 0 # Romans 11 General Notes

## Structure and formatting

6. God’s plan for Israel (9:1–11:36)
* Paul’s sorrow for Israel’s unbelief (9:1–5)
* God chooses whom he wants to choose (9:6–13)
* God shows mercy on whom he wants to show mercy (9:14–18)
* No one can question God’s choice (9:19–33)
* Israel’s false righteousness (10:1–4)
* Salvation is available to everyone (10:5–21)
* Israel has a faithful remnant (11:1–10)
* Israel’s unbelief resulted in non-Jews’ belief (11:11–24)
* God will save Israel (11:15–32)
* Praise for God’s wisdom (11:33–11:36)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 9-10, 26-27, and 34-35, which are words from the Old Testament.

## Special concepts in this chapter

### Grafting

Paul uses the image of “grafting” to refer to the place of the Gentiles and Jews in the plans of God. Making one plant to be permanently part of another plant is called “grafting.” Paul uses the picture of God grafting the Gentiles as a wild branch into his saving plans. But God has not forgotten about the Jews, who are spoken of as the natural plant. God will also save Jews who believe in Jesus.

## Other possible translation difficulties in this chapter

### “Did God reject his people? May it never be”

Whether Israel (the physical descendants of Abraham, Isaac and Jacob) has a future in the plans of God, or if they have been replaced in the plans of God by the church, is a major theological issue in Chapters 9-11. This phrase is an important part of this section of Romans. It seems to indicate that Israel remains distinct from the church. Not all scholars arrive at this conclusion. Despite their currently rejecting Jesus as their Messiah, Israel has not exhausted the grace and mercy of God. (See: [[rc://en/tw/dict/bible/kt/christ]] and [[rc://en/tw/dict/bible/kt/grace]] and [[rc://en/tw/dict/bible/kt/mercy]]) ROM 11 1 p2h9 0 Connecting Statement: Though Israel as a nation has rejected God, God wants them to understand salvation comes by grace without works. ROM 11 1 wp35 λέγω οὖν 1 I say then Alternate translation: “I, Paul, say then” ROM 11 1 p4zd figs-rquestion μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ? 1 did God reject his people? Paul asks this question so that he can answer the questions of other Jews who are upset that God has included the Gentiles among his people, while the hearts of the Jewish people have been hardened. (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -1518,7 +1518,7 @@ ROM 11 34 yy52 figs-metonymy νοῦν Κυρίου 1 the mind of the Lord Here, ROM 11 35 j5cn figs-rquestion ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ? 1 Or who has first given anything to God, that God must repay him? Paul uses this question to emphasize his point. Alternate translation: “No one has ever given anything to God that he did not first receive from God” (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 11 36 abc1 writing-pronouns ἐξ αὐτοῦ, καὶ δι’ αὐτοῦ, καὶ εἰς αὐτὸν, τὰ πάντα. αὐτῷ 1 For from him … through him … to him Here, all occurrences of **him** refer to God. (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 11 36 rpx6 figs-explicit αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας 1 To him be the glory forever This expresses Paul’s desire for all people to honor God. You can make this explicit in your translation. Alternate translation: “May all people honor him forever” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 12 intro aky9 0 # Romans 12 General Notes\n\n## Structure and formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\n * Be united with other Christians (15:1–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 20, which are from the Old Testament.\n\nMany scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1-11. Having carefully explained the Christian gospel, Paul now explains how Christians should live in light of these great truths. Chapters 12-16 focus on living out one’s Christian faith. Paul uses many different commands in these chapters to give these practical instructions. (See: [[rc://en/tw/dict/bible/kt/faith]])\n\n## Special concepts in this chapter\n\n### Christian living\n\nUnder the law of Moses, people were required to offer temple sacrifices of animals or grain. Now Christians are required to live their lives as a type of sacrifice to God. Physical sacrifices are no longer required. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])\n\n## Important figures of speech in this chapter\n\n### Body of Christ\n\nThe body of Christ is an important metaphor or image used in Scripture to refer to the church. Each church member plays a unique and important function. Christians need each other. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 12 intro aky9 0 # Romans 12 General Notes

## Structure and formatting

7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)
* Do not judge other Christians (14:1–12)
* Do not tempt other Christians to sin (14:13–23)
* Be united with other Christians (15:1–13)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 20, which are from the Old Testament.

Many scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1-11. Having carefully explained the Christian gospel, Paul now explains how Christians should live in light of these great truths. Chapters 12-16 focus on living out one’s Christian faith. Paul uses many different commands in these chapters to give these practical instructions. (See: [[rc://en/tw/dict/bible/kt/faith]])

## Special concepts in this chapter

### Christian living

Under the law of Moses, people were required to offer temple sacrifices of animals or grain. Now Christians are required to live their lives as a type of sacrifice to God. Physical sacrifices are no longer required. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Body of Christ

The body of Christ is an important metaphor or image used in Scripture to refer to the church. Each church member plays a unique and important function. Christians need each other. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/ta/man/translate/figs-metaphor]]) ROM 12 1 rhs3 0 Connecting Statement: Paul tells what the life of a believer should be and how believers should serve. ROM 12 1 d2y3 figs-explicit παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ 1 I urge you therefore, brothers, by the mercies of God Here, **brothers** refers to fellow believers, both male and female. Alternate translation: “Fellow believers, because of the great mercy that God has given you I very much want you” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 12 1 w1mz figs-synecdoche παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν 1 to present your bodies a living sacrifice Here Paul uses the word **bodies** to refer to the whole person. Alternate translation: “to offer yourselves completely to God as a living sacrifice” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) @@ -1569,7 +1569,7 @@ ROM 12 20 wce6 figs-metaphor ἄνθρακας πυρὸς σωρεύσεις ROM 12 21 q761 figs-personification μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν 1 Do not be overcome by evil, but overcome evil with good Paul describes **evil** as though it were a person. (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 12 21 k8et figs-activepassive μὴ νικῶ ὑπὸ τοῦ κακοῦ 1 You can translate this in an active form. Alternate translation: “Do not let those who are evil defeat you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 12 21 p7fd μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα…τὸ κακόν 1 Do not be overcome by evil, but overcome evil These verbs are addressed as to one person and so are singular. -ROM 13 intro l4q7 0 # Romans 13 General Notes\n\n## Structure and formatting\n\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n\nIn the first part of this chapter, Paul teaches Christians to obey rulers who govern them. At that time, ungodly Roman rulers governed the land. (See: [[rc://en/tw/dict/bible/kt/godly]])\n\n## Special concepts in this chapter\n\n### Ungodly rulers\n\nWhen Paul teaches about obeying rulers, some readers will find this difficult to understand, especially in places where rulers persecute the church. Christians must obey their rulers as well as obey God, unless the rulers do not allow Christians to do something God explicitly commands them to do. There are times when a believer must submit to these rulers and suffer at their hands. Christians understand that this world is temporary and they will ultimately be with God forever. (See: [[rc://en/tw/dict/bible/kt/eternity]])\n\n## Other possible translation difficulties in this chapter\n\n### Flesh\n\nThis is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) +ROM 13 intro l4q7 0 # Romans 13 General Notes

## Structure and formatting


7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)

In the first part of this chapter, Paul teaches Christians to obey rulers who govern them. At that time, ungodly Roman rulers governed the land. (See: [[rc://en/tw/dict/bible/kt/godly]])

## Special concepts in this chapter

### Ungodly rulers

When Paul teaches about obeying rulers, some readers will find this difficult to understand, especially in places where rulers persecute the church. Christians must obey their rulers as well as obey God, unless the rulers do not allow Christians to do something God explicitly commands them to do. There are times when a believer must submit to these rulers and suffer at their hands. Christians understand that this world is temporary and they will ultimately be with God forever. (See: [[rc://en/tw/dict/bible/kt/eternity]])

## Other possible translation difficulties in this chapter

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) ROM 13 1 v5ik 0 Connecting Statement: Paul tells believers how to live under their rulers. ROM 13 1 b8nf figs-synecdoche πᾶσα ψυχὴ…ὑποτασσέσθω 1 Let every soul be obedient to Here, **soul** is a synecdoche for the whole person. “Let every Christian obey” or “Everyone should obey” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) ROM 13 1 g1by ἐξουσίαις ὑπερεχούσαις 1 higher authorities Alternate translation: “submit to government officials” @@ -1611,7 +1611,7 @@ ROM 13 13 h6xl ἔριδι 1 strife This refers to plotting against and arguing ROM 13 14 sir6 figs-metaphor ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν 1 put on the Lord Jesus Christ Paul speaks of accepting the moral nature of Christ as if he were our outer clothing that people can see. (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 13 14 j795 ἐνδύσασθε 1 put on If your language has a plural form for commands, use it here. ROM 13 14 xre7 figs-metonymy τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε 1 make no provision for the flesh Here the **flesh** refers to the self-directed nature of people who oppose God. This is the sinful nature of human beings. Alternate translation: “do not allow your old evil heart any opportunity at all for doing wicked things” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -ROM 14 intro kt8c 0 # Romans 14 General Notes\n\n## Structure and formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verse 11 of this chapter, which Paul quotes from the Old Testament.\n\n## Special concepts in this chapter\n\n### Weak in faith\n\nPaul teaches that Christians can have real faith and at the same time be “weak in faith” in a given situation. This describes Christians whose faith is immature, not strong, or misunderstood. (See: [[rc://en/tw/dict/bible/kt/faith]])\n\n### Dietary restrictions\n\nMany religions in the ancient Near East restricted what was eaten. Christians have freedom to eat what they want. But they need to use this freedom wisely, in a way that honors the Lord and does not cause others to sin. (See: [[rc://en/tw/dict/bible/kt/sin]])\n\n### The judgment seat of God\n\nThe judgment seat of God or Christ represents a time when all people, including Christians, will be held accountable for the way they lived their lives. +ROM 14 intro kt8c 0 # Romans 14 General Notes

## Structure and formatting

7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)
* Do not judge other Christians (14:1–12)
* Do not tempt other Christians to sin (14:13–23)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verse 11 of this chapter, which Paul quotes from the Old Testament.

## Special concepts in this chapter

### Weak in faith

Paul teaches that Christians can have real faith and at the same time be “weak in faith” in a given situation. This describes Christians whose faith is immature, not strong, or misunderstood. (See: [[rc://en/tw/dict/bible/kt/faith]])

### Dietary restrictions

Many religions in the ancient Near East restricted what was eaten. Christians have freedom to eat what they want. But they need to use this freedom wisely, in a way that honors the Lord and does not cause others to sin. (See: [[rc://en/tw/dict/bible/kt/sin]])

### The judgment seat of God

The judgment seat of God or Christ represents a time when all people, including Christians, will be held accountable for the way they lived their lives. ROM 14 1 abm6 0 Connecting Statement: Paul encourages believers to remember that they are answerable to God. ROM 14 1 jf8v ἀσθενοῦντα τῇ πίστει 1 weak in faith This refers to those who felt guilty over eating and drinking certain things. ROM 14 1 p697 μὴ εἰς διακρίσεις διαλογισμῶν 1 without giving judgment about arguments Alternate translation: “and do not condemn them for their opinions” @@ -1665,7 +1665,7 @@ ROM 14 22 r53r μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ ROM 14 23 s1ph figs-activepassive ὁ δὲ διακρινόμενος, ἐὰν φάγῃ, κατακέκριται 1 He who doubts is condemned if he eats You can translate this in an active form. Alternate translation: “God will say that the person does wrong if he is not sure if it is right to eat a certain food, but he eats it anyway” or “The person who is not sure if it is right to eat a certain food, but then eats it anyway will have a troubled conscience” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 14 23 yr44 figs-explicit ὅτι οὐκ ἐκ πίστεως 1 because it is not from faith Anything that is **not from faith** is something that God does not want you to do. You can make explicit the full meaning here. Alternate translation: “God will say that he is wrong because he is eating something he believes God does not want him to eat” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 14 23 tr9i figs-explicit πᾶν δὲ ὃ οὐκ ἐκ πίστεως, ἁμαρτία ἐστίν 1 whatever is not from faith is sin Anything that is **not from faith** is something that God does not want you to do. You can make explicit the full meaning here. Alternate translation: “you are sinning if you do something that you do not believe God wants you to do” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 15 intro ae9u 0 # Romans 15 General Notes\n\n## Structure and formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\n * Be united with other Christians (15:1–13)\n8. Conclusion (15:14–16:27)\n * Paul describes his mission (15:14–21)\n * Paul’s travel plans (15:22–33)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 9-11 and 21 of this chapter, which are words from the Old Testament.\n\nSome translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in verse 12.\n\nIn [Romans 15:14](../rom/15/14.md), Paul begins to speak more personally. He shifts from teaching to telling of his personal plans.\n\n## Important figures of speech in this chapter\n\n### Strong/Weak\n\nThese terms are used to refer to people who are mature and immature in their faith. Paul teaches that those who are strong in faith need to help those who are weak in faith. (See: [[rc://en/tw/dict/bible/kt/faith]]) +ROM 15 intro ae9u 0 # Romans 15 General Notes

## Structure and formatting

7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)
* Do not judge other Christians (14:1–12)
* Do not tempt other Christians to sin (14:13–23)
* Be united with other Christians (15:1–13)
8. Conclusion (15:14–16:27)
* Paul describes his mission (15:14–21)
* Paul’s travel plans (15:22–33)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with verses 9-11 and 21 of this chapter, which are words from the Old Testament.

Some translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in verse 12.

In [Romans 15:14](../rom/15/14.md), Paul begins to speak more personally. He shifts from teaching to telling of his personal plans.

## Important figures of speech in this chapter

### Strong/Weak

These terms are used to refer to people who are mature and immature in their faith. Paul teaches that those who are strong in faith need to help those who are weak in faith. (See: [[rc://en/tw/dict/bible/kt/faith]]) ROM 15 1 cx66 0 Connecting Statement: Paul concludes this section about believers’ living for others with reminding them how Christ lived. ROM 15 1 u19s δὲ 1 Now Translate this using the words your language uses to introduce a new idea into an argument. ROM 15 1 u73x figs-explicit ἡμεῖς, οἱ δυνατοὶ 1 we who are strong Here, **strong** refers to the people who are strong in their faith. They believe that God allows them to eat any kind of food. Alternate translation: “we who are strong in faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1736,7 +1736,7 @@ ROM 15 30 fy1v συναγωνίσασθαί 1 to strive together with Alternate ROM 15 31 u7st figs-activepassive ῥυσθῶ ἀπὸ τῶν ἀπειθούντων 1 I may be rescued from those who are disobedient You can state this in active form. Alternate translation: “God may rescue me from those who are disobedient” or “God may keep those who are disobedient from harming me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 15 31 nw5h figs-explicit καὶ ἡ διακονία μου ἡ εἰς Ἰερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται 1 and that my service for Jerusalem may be acceptable to the believers Here Paul expresses his desire that the **saints** in **Jerusalem** will gladly accept the money from the believers in Macedonia and Achaia. Alternate translation: “and pray that the believers in Jerusalem will be glad to receive the money that I am bringing them” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 15 33 s947 figs-explicit ὁ…Θεὸς τῆς εἰρήνης μετὰ 1 May the God of peace be with The **God of peace** means the God who causes believers to have inner peace. Alternate translation: “I pray that God who causes all of us to have inner peace may be with” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 16 intro qy96 0 # Romans 16 General Notes\n\n## Structure and formatting\n\n8. Conclusion (15:14–16:27)\n * Paul describes his mission (15:14–21)\n * Paul’s travel plans (15:22–33)\n * Paul commends Phoebe (16:1–2)\n * Paul greets Christians in Rome (16:3–16)\n * Paul warns against false teachers (16:17–20)\n * Paul greets more Christians in Rome (16:21–24)\n * Doxology (16:25–27)\n\nIn this chapter, Paul gives personal greetings to some of the Christians in Rome. It was common to end a letter in the ancient Near East with this type of personal greeting.\n\n## Other possible translation difficulties in this chapter\n\nBecause of the personal nature of this chapter, much of the context is unknown. This will make translation more difficult. (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 16 intro qy96 0 # Romans 16 General Notes

## Structure and formatting

8. Conclusion (15:14–16:27)
* Paul describes his mission (15:14–21)
* Paul’s travel plans (15:22–33)
* Paul commends Phoebe (16:1–2)
* Paul greets Christians in Rome (16:3–16)
* Paul warns against false teachers (16:17–20)
* Paul greets more Christians in Rome (16:21–24)
* Doxology (16:25–27)

In this chapter, Paul gives personal greetings to some of the Christians in Rome. It was common to end a letter in the ancient Near East with this type of personal greeting.

## Other possible translation difficulties in this chapter

Because of the personal nature of this chapter, much of the context is unknown. This will make translation more difficult. (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 16 1 sg6a 0 Connecting Statement: Paul then greets many of the believers in Rome by name. ROM 16 1 vkg8 συνίστημι δὲ ὑμῖν Φοίβην 1 I commend to you Phoebe Alternate translation: “I want you to respect Phoebe” ROM 16 1 sry4 translate-names Φοίβην 1 Phoebe **Phoebe** is a woman’s name. (See: [[rc://en/ta/man/translate/translate-names]])