1 Timothy 5:3

5:3 Honor ¹  widows who are truly in need. ² 

Romans 1:5

1:5 Through him ³  we have received grace and our apostleship ⁴  to bring about the obedience ⁵  of faith ⁶  among all the Gentiles on behalf of his name.

Romans 1:12

1:12 that is, that we may be mutually comforted by one another’s faith, ⁷  both yours and mine.

Romans 1:20-21

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ⁸  are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ⁹  were darkened.

Romans 1:1

Salutation

1:1 From Paul, ¹⁰  a slave ¹¹  of Christ Jesus, ¹²  called to be an apostle, ¹³  set apart for the gospel of God. ¹⁴ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[5:3]  ¹ sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context.

[5:3]  ² tn Grk “the real widows,” “those who are really widows.”

[1:5]  ³ tn Grk “through whom.”

[1:5]  ⁴ 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.

[1:5]  ⁵ tn Grk “and apostleship for obedience.”

[1:5]  ⁶ 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.

[1:12]  ⁷ tn Grk “that is, to be comforted together with you through the faith in one another.”

[1:20]  ⁸ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:21]  ⁹ tn Grk “heart.”

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ 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.

[1:1]  ¹² 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.

[1:1]  ¹³ tn Grk “a called apostle.”

[1:1]  ¹⁴ 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.

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.