3:19 Now we know that whatever the law says, it says to those who are under 1 the law, so that every mouth may be silenced and the whole world may be held accountable to God.
10:18 But I ask, have they 11 not heard? 12 Yes, they have: 13 Their voice has gone out to all the earth, and their words to the ends of the world. 14
11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 15 so that you may not be conceited: A partial hardening has happened to Israel 16 until the full number 17 of the Gentiles has come in.
12:1 Therefore I exhort you, brothers and sisters, 18 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 19 – which is your reasonable service.
1 tn Grk “in,” “in connection with.”
2 tn Grk “that it might be according to grace.”
3 tn Grk “those who are of the faith of Abraham.”
3 tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.
4 tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)
5 tn “The God” is not in the Greek text but is supplied for clarity.
6 tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).
4 tn Or “because of your natural limitations” (NRSV).
5 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.
6 sn A quotation from Deut 30:14.
7 tn That is, Israel (see the following verse).
8 tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
9 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
10 sn A quotation from Ps 19:4.
8 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
9 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
10 tn Grk “fullness.”
9 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
10 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.
10 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.
11 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.
12 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.”
11 tn Grk “hearts.”