Psalms 119:46

119:46 I will speak ¹  about your regulations before kings

and not be ashamed.

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ² 

Romans 1:2

1:2 This gospel ³  he promised beforehand through his prophets in the holy scriptures,

Romans 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ⁴  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 1:12

1:12 that is, that we may be mutually comforted by one another’s faith, ⁵  both yours and mine.

Romans 1:1

Salutation

1:1 From Paul, ⁶  a slave ⁷  of Christ Jesus, ⁸  called to be an apostle, ⁹  set apart for the gospel of God. ¹⁰ 

Romans 4:16

4:16 For this reason it is by faith so that it may be by grace, ¹¹  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ¹²  who is the father of us all

¹ tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.

² sn Here the Greek refers to anyone who is not Jewish.

³ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

⁴ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

⁵ tn Grk “that is, to be comforted together with you through the faith in one another.”

⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

⁷ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

⁸ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

⁹ tn Grk “a called apostle.”

¹⁰ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

¹¹ tn Grk “that it might be according to grace.”

¹² tn Grk “those who are of the faith of Abraham.”