50:10 Who among you fears the Lord?
Who obeys 10 his servant?
Whoever walks in deep darkness, 11
without light,
should trust in the name of the Lord
and rely on his God.
3:1 You 12 foolish Galatians! Who has cast a spell 13 on you? Before your eyes Jesus Christ was vividly portrayed 14 as crucified!
5:7 You were running well; who prevented you from obeying 15 the truth?
11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.
11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.
1:1 After God spoke long ago 19 in various portions 20 and in various ways 21 to our ancestors 22 through the prophets,
3:1 Therefore, holy brothers and sisters, 23 partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, 24
1 tn Grk “through whom.”
2 tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.
3 tn Grk “and apostleship for obedience.”
4 tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.
5 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
6 tn Grk “those who [are] from selfish ambition.”
7 tn Grk “are persuaded by, obey.”
8 tn Grk “you were slaves of sin but you obeyed.”
9 tn Or “type, form.”
10 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
11 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
12 tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.
13 tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).
14 tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).
15 tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”
16 tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א2 A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tertpt Ambst) or before (Ì51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp McionT Tertpt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA27 has the pronoun in brackets, indicating doubt as to its authenticity.
17 tn Or “other than the one we preached to you.”
18 tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.
19 tn Or “spoke formerly.”
20 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
21 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
22 tn Grk “to the fathers.”
23 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
24 tn Grk “of our confession.”