Bible Reading November 22 
Romans 12:1--16:27
Context12:1 Therefore I exhort you, brothers and sisters, 1 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 2 – which is your reasonable service. 12:2 Do not be conformed 3 to this present world, 4 but be transformed by the renewing of your mind, so that you may test and approve 5 what is the will of God – what is good and well-pleasing and perfect.
12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you 6 a measure of faith. 7 12:4 For just as in one body we have many members, and not all the members serve the same function, 12:5 so we who are many are one body in Christ, and individually we are members who belong to one another. 12:6 And we have different gifts 8 according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith. 12:7 If it is service, he must serve; if it is teaching, he must teach; 12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.
12:9 Love must be 9 without hypocrisy. Abhor what is evil, cling to what is good. 12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another. 12:11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord. 12:12 Rejoice in hope, endure in suffering, persist in prayer. 12:13 Contribute to the needs of the saints, pursue hospitality. 12:14 Bless those who persecute you, bless and do not curse. 12:15 Rejoice with those who rejoice, weep with those who weep. 12:16 Live in harmony with one another; do not be haughty but associate with the lowly. 10 Do not be conceited. 11 12:17 Do not repay anyone evil for evil; consider what is good before all people. 12 12:18 If possible, so far as it depends on you, live peaceably with all people. 13 12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, 14 for it is written, “Vengeance is mine, I will repay,” 15 says the Lord. 12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. 16 12:21 Do not be overcome by evil, but overcome evil with good.
13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 17 and the authorities that exist have been instituted by God. 13:2 So the person who resists such authority 18 resists the ordinance of God, and those who resist will incur judgment 13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. 13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities 19 but also because of your conscience. 20 13:6 For this reason you also pay taxes, for the authorities 21 are God’s servants devoted to governing. 22 13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
13:8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. 13:9 For the commandments, 23 “Do not commit adultery, do not murder, do not steal, do not covet,” 24 (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” 25 13:10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.
13:11 And do this 26 because we know 27 the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers. 13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light. 13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy. 13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. 28
14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. 29 14:2 One person believes in eating everything, but the weak person eats only vegetables. 14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord 30 is able to make him stand.
14:5 One person regards one day holier than other days, and another regards them all alike. 31 Each must be fully convinced in his own mind. 14:6 The one who observes the day does it for the Lord. The 32 one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 14:7 For none of us lives for himself and none dies for himself. 14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.
14:10 But you who eat vegetables only – why do you judge your brother or sister? 33 And you who eat everything – why do you despise your brother or sister? 34 For we will all stand before the judgment seat 35 of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” 36 14:12 Therefore, each of us will give an account of himself to God. 37
14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. 38 14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 14:15 For if your brother or sister 39 is distressed because of what you eat, 40 you are no longer walking in love. 41 Do not destroy by your food someone for whom Christ died. 14:16 Therefore do not let what you consider good 42 be spoken of as evil. 14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 14:18 For the one who serves Christ in this way is pleasing to God and approved by people. 43
14:19 So then, let us pursue what makes for peace and for building up one another. 14:20 Do not destroy the work of God for the sake of food. For although all things are clean, 44 it is wrong to cause anyone to stumble by what you eat. 14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. 45 14:22 The faith 46 you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. 47
15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. 48 15:2 Let each of us please his neighbor for his good to build him up. 15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” 49 15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope. 15:5 Now may the God of endurance and comfort give you unity with one another 50 in accordance with Christ Jesus, 15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.
15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised 51 on behalf of God’s truth to confirm the promises made to the fathers, 52 15:9 and thus the Gentiles glorify God for his mercy. 53 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 54 15:10 And again it says: “Rejoice, O Gentiles, with his people.” 55 15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” 56 15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 57 15:13 Now may the God of hope fill you with all joy and peace as you believe in him, 58 so that you may abound in hope by the power of the Holy Spirit.
15:14 But I myself am fully convinced about you, my brothers and sisters, 59 that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve 60 the gospel of God 61 like a priest, so that the Gentiles may become an acceptable offering, 62 sanctified by the Holy Spirit.
15:17 So I boast 63 in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience 64 of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” 65
15:22 This is the reason I was often hindered from coming to you. 15:23 But now there is nothing more to keep me 66 in these regions, and I have for many years desired 67 to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me 68 on my journey there, after I have enjoyed your company for a while.
15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. 69 For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, 70 I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.
15:30 Now I urge you, brothers and sisters, 71 through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 15:31 Pray 72 that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company. 15:33 Now may the God of peace be with all of you. Amen. 73
16:1 Now I commend to you our sister Phoebe, who is a servant 74 of the church in Cenchrea, 16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.
16:3 Greet Prisca and Aquila, 75 my fellow workers in Christ Jesus, 16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them. 16:5 Also greet the church in their house. Greet my dear friend Epenetus, 76 who was the first convert 77 to Christ in the province of Asia. 78 16:6 Greet Mary, who has worked very hard for you. 16:7 Greet Andronicus and Junia, 79 my compatriots 80 and my fellow prisoners. They are well known 81 to the apostles, 82 and they were in Christ before me. 16:8 Greet Ampliatus, my dear friend in the Lord. 16:9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. 16:10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus. 16:11 Greet Herodion, my compatriot. 83 Greet those in the household of Narcissus who are in the Lord. 16:12 Greet Tryphena 84 and Tryphosa, laborers in the Lord. Greet my dear friend 85 Persis, who has worked hard in the Lord. 16:13 Greet Rufus, chosen in the Lord, and his mother who was also a mother to me. 86 16:14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters 87 with them. 16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers 88 who are with them. 16:16 Greet one another with a holy kiss. All the churches of Christ greet you.
16:17 Now I urge you, brothers and sisters, 89 to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them! 16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds 90 of the naive. 16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil. 16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.
16:21 Timothy, my fellow worker, greets you; so do Lucius, Jason, and Sosipater, my compatriots. 91 16:22 I, Tertius, who am writing this letter, greet you in the Lord. 16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.
16:24 [[EMPTY]] 9216:25 93 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith – 16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.
[12:1] 1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[12:1] 2 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.
[12:2] 3 tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
[12:2] 4 tn Grk “to this age.”
[12:2] 5 sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”
[12:3] 6 tn The words “of you” have been supplied for clarity.
[12:3] 7 tn Or “to each as God has distributed a measure of faith.”
[12:6] 8 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
[12:9] 9 tn The verb “must be” is understood in the Greek text.
[12:16] 10 tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.
[12:16] 11 tn Grk “Do not be wise in your thinking.”
[12:17] 12 tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.
[12:18] 13 tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.
[12:19] 14 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
[12:19] 15 sn A quotation from Deut 32:35.
[12:20] 16 sn A quotation from Prov 25:21-22.
[13:2] 18 tn Grk “the authority,” referring to the authority just described.
[13:5] 19 tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
[13:5] 20 tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
[13:6] 21 tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
[13:6] 22 tn Grk “devoted to this very thing.”
[13:9] 23 tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).
[13:9] 24 sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.
[13:9] 25 sn A quotation from Lev 19:18.
[13:11] 26 tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.
[13:11] 27 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[13:14] 28 tn Grk “make no provision for the flesh unto desires.”
[14:1] 29 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
[14:4] 30 tc Most
[14:5] 31 tn Grk “For one judges day from day, and one judges all days.”
[14:6] 32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:10] 33 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
[14:10] 34 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
[14:10] 35 sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
[14:11] 36 sn A quotation from Isa 45:23.
[14:12] 37 tc ‡ The words “to God” are absent from some
[14:15] 40 tn Grk “on account of food.”
[14:15] 41 tn Grk “according to love.”
[14:16] 42 tn Grk “do not let your good.”
[14:18] 43 tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.
[14:20] 44 sn Here clean refers to food being ceremonially clean.
[14:21] 45 tc A large number of
[14:22] 46 tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA27 places the word in brackets, indicating some doubt as to its authenticity.
[14:23] 47 tc Some
[15:1] 48 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
[15:3] 49 sn A quotation from Ps 69:9.
[15:5] 50 tn Grk “grant you to think the same among one another.”
[15:8] 51 tn Grk “of the circumcision”; that is, the Jews.
[15:8] 52 tn Or “to the patriarchs.”
[15:9] 53 tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
[15:9] 54 sn A quotation from Ps 18:49.
[15:10] 55 sn A quotation from Deut 32:43.
[15:11] 56 sn A quotation from Ps 117:1.
[15:12] 57 sn A quotation from Isa 11:10.
[15:13] 58 tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
[15:14] 59 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:16] 60 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
[15:16] 61 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
[15:16] 62 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
[15:17] 63 tc ‡ After οὖν (oun), several important Alexandrian and Western
[15:18] 64 tn Grk “unto obedience.”
[15:21] 65 sn A quotation from Isa 52:15.
[15:23] 66 tn Grk “now no longer having a place…I have.”
[15:23] 67 tn Grk “but having a desire…for many years.”
[15:24] 68 tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.
[15:27] 69 tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.
[15:28] 70 tn Grk “have sealed this fruit to them.”
[15:30] 71 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:31] 72 tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.
[15:33] 73 tc Some
[16:1] 74 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
[16:3] 75 sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.
[16:5] 76 sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).
[16:5] 77 tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.
[16:5] 78 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[16:7] 80 tn Or “kinsmen,” “relatives,” “fellow countrymen.”
[16:7] 81 tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.
[16:7] 82 tn Or “among the apostles.” See discussion in the note on “well known” for these options.
[16:11] 83 tn Or “kinsman,” “relative,” “fellow countryman.”
[16:12] 84 sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).
[16:12] 85 tn Grk “Greet the beloved.”
[16:13] 86 tn Grk “and his mother and mine.”
[16:14] 87 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[16:17] 89 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[16:21] 91 tn Grk “kinsmen, relatives, fellow countrymen.”
[16:24] 92 tc Most
[16:25] 93 tc There is a considerable degree of difference among the
