Discovery BoxRomans 1:1--4:25
Context1:1 From Paul, 1 a slave 2 of Christ Jesus, 3 called to be an apostle, 4 set apart for the gospel of God. 5 1:2 This gospel 6 he promised beforehand through his prophets in the holy scriptures, 1:3 concerning his Son who was a descendant 7 of David with reference to the flesh, 8 1:4 who was appointed the Son-of-God-in-power 9 according to the Holy Spirit 10 by the resurrection 11 from the dead, Jesus Christ our Lord. 1:5 Through him 12 we have received grace and our apostleship 13 to bring about the obedience 14 of faith 15 among all the Gentiles on behalf of his name. 1:6 You also are among them, 16 called to belong to Jesus Christ. 17 1:7 To all those loved by God in Rome, 18 called to be saints: 19 Grace and peace to you 20 from God our Father and the Lord Jesus Christ!
1:8 First of all, 21 I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. 1:9 For God, whom I serve in my spirit by preaching the gospel 22 of his Son, is my witness that 23 I continually remember you 1:10 and I always ask 24 in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. 25 1:11 For I long to see you, so that I may impart to you some spiritual gift 26 to strengthen you, 1:12 that is, that we may be mutually comforted by one another’s faith, 27 both yours and mine. 1:13 I do not want you to be unaware, 28 brothers and sisters, 29 that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. 30 1:14 I am a debtor 31 both to the Greeks and to the barbarians, both to the wise and to the foolish. 1:15 Thus I am eager 32 also to preach the gospel to you who are in Rome. 33
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. 34 1:17 For the righteousness 35 of God is revealed in the gospel 36 from faith to faith, 37 just as it is written, “The righteous by faith will live.” 38
1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people 39 who suppress the truth by their 40 unrighteousness, 41 1:19 because what can be known about God is plain to them, 42 because God has made it plain to them. 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 43 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 44 were darkened. 1:22 Although they claimed 45 to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings 46 or birds or four-footed animals 47 or reptiles.
1:24 Therefore God gave them over 48 in the desires of their hearts to impurity, to dishonor 49 their bodies among themselves. 50 1:25 They 51 exchanged the truth of God for a lie 52 and worshiped and served the creation 53 rather than the Creator, who is blessed forever! Amen.
1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, 54 1:27 and likewise the men also abandoned natural relations with women 55 and were inflamed in their passions 56 for one another. Men 57 committed shameless acts with men and received in themselves the due penalty for their error.
1:28 And just as they did not see fit to acknowledge God, 58 God gave them over to a depraved mind, to do what should not be done. 59 1:29 They are filled 60 with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with 61 envy, murder, strife, deceit, hostility. They are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 1:31 senseless, covenant-breakers, 62 heartless, ruthless. 1:32 Although they fully know 63 God’s righteous decree that those who practice such things deserve to die, 64 they not only do them but also approve of those who practice them. 65
2:1 66 Therefore 67 you are without excuse, 68 whoever you are, 69 when you judge someone else. 70 For on whatever grounds 71 you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth 72 against those who practice such things. 2:3 And do you think, 73 whoever you are, when you judge 74 those who practice such things and yet do them yourself, 75 that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know 76 that God’s kindness leads you to repentance? 2:5 But because of your stubbornness 77 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 78 2:6 He 79 will reward 80 each one according to his works: 81 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but 82 wrath and anger to those who live in selfish ambition 83 and do not obey the truth but follow 84 unrighteousness. 2:9 There will be 85 affliction and distress on everyone 86 who does evil, on the Jew first and also the Greek, 87 2:10 but 88 glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law 89 will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 90 2:14 For whenever the Gentiles, 91 who do not have the law, do by nature 92 the things required by the law, 93 these who do not have the law are a law to themselves. 2:15 They 94 show that the work of the law is written 95 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 96 them, 97 2:16 on the day when God will judge 98 the secrets of human hearts, 99 according to my gospel 100 through Christ Jesus.
2:17 But if you call yourself a Jew and rely on the law 101 and boast of your relationship to God 102 2:18 and know his will 103 and approve the superior things because you receive instruction from the law, 104 2:19 and if you are convinced 105 that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth – 2:21 therefore 106 you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor 107 idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law! 2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” 108
2:25 For circumcision 109 has its value if you practice the law, but 110 if you break the law, 111 your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys 112 the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man 113 who keeps the law judge you who, despite 114 the written code 115 and circumcision, transgress the law? 2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart 116 by the Spirit 117 and not by the written code. 118 This person’s 119 praise is not from people but from God.
3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages. 120 First of all, 121 the Jews 122 were entrusted with the oracles of God. 123 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being 124 shown up as a liar, 125 just as it is written: “so that you will be justified 126 in your words and will prevail when you are judged.” 127
3:5 But if our unrighteousness demonstrates 128 the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? 129 (I am speaking in human terms.) 130 3:6 Absolutely not! For otherwise how could God judge the world? 3:7 For if by my lie the truth of God enhances 131 his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. 132 (Their 133 condemnation is deserved!)
3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 3:10 just as it is written:
“There is no one righteous, not even one,
3:11 there is no one who understands,
there is no one who seeks God.
3:12 All have turned away,
together they have become worthless;
there is no one who shows kindness, not even one.” 134
3:13 “Their throats are open graves, 135
they deceive with their tongues,
the poison of asps is under their lips.” 136
3:14 “Their mouths are 137 full of cursing and bitterness.” 138
3:15 “Their feet are swift to shed blood,
3:16 ruin and misery are in their paths,
3:17 and the way of peace they have not known.” 139
3:18 “There is no fear of God before their eyes.” 140
3:19 Now we know that whatever the law says, it says to those who are under 141 the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him 142 by the works of the law, 143 for through the law comes 144 the knowledge of sin. 3:21 But now 145 apart from the law the righteousness of God (which is attested by the law and the prophets) 146 has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ 147 for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified 148 freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed 149 him 150 at his death 151 as the mercy seat 152 accessible through faith. 153 This was to demonstrate 154 his righteousness, because God in his forbearance had passed over the sins previously committed. 155 3:26 This was 156 also to demonstrate 157 his righteousness in the present time, so that he would be just 158 and the justifier of the one who lives because of Jesus’ faithfulness. 159
3:27 Where, then, is boasting? 160 It is excluded! By what principle? 161 Of works? No, but by the principle of faith! 3:28 For we consider that a person 162 is declared righteous by faith apart from the works of the law. 163 3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, 164 he will justify the circumcised by faith and the uncircumcised through faith. 3:31 Do we then nullify 165 the law through faith? Absolutely not! Instead 166 we uphold the law.
4:1 What then shall we say that Abraham, our ancestor according to the flesh, 167 has discovered regarding this matter? 168 4:2 For if Abraham was declared righteous 169 by the works of the law, he has something to boast about – but not before God. 4:3 For what does the scripture say? “Abraham believed God, and it was credited 170 to him as righteousness.” 171 4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 172 4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 173 his faith is credited as righteousness.
4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
4:7 “Blessed 174 are those whose lawless deeds are forgiven, and whose sins are covered;
4:8 blessed is the one 175 against whom the Lord will never count 176 sin.” 177
4:9 Is this blessedness 178 then for 179 the circumcision 180 or also for 181 the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” 182 4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, 183 so that he would become 184 the father of all those who believe but have never been circumcised, 185 that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, 186 who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. 187
4:13 For the promise 188 to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. 189 4:15 For the law brings wrath, because where there is no law there is no transgression 190 either. 4:16 For this reason it is by faith so that it may be by grace, 191 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, 192 who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). 193 He is our father 194 in the presence of God whom he believed – the God who 195 makes the dead alive and summons the things that do not yet exist as though they already do. 196 4:18 Against hope Abraham 197 believed 198 in hope with the result that he became the father of many nations 199 according to the pronouncement, 200 “so will your descendants be.” 201 4:19 Without being weak in faith, he considered 202 his own body as dead 203 (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He 204 did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was 205 fully convinced that what God 206 promised he was also able to do. 4:22 So indeed it was credited to Abraham 207 as righteousness.
4:23 But the statement it was credited to him 208 was not written only for Abraham’s 209 sake, 4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. 4:25 He 210 was given over 211 because of our transgressions and was raised for the sake of 212 our justification. 213
[1:1] 1 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] 2 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] 3 tc Many important
[1:1] 4 tn Grk “a called apostle.”
[1:1] 5 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.
[1:2] 6 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.
[1:3] 7 tn Grk “born of the seed” (an idiom).
[1:3] 8 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
[1:4] 9 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
[1:4] 10 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
[1:4] 11 tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
[1:5] 12 tn Grk “through whom.”
[1:5] 13 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] 14 tn Grk “and apostleship for obedience.”
[1:5] 15 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.
[1:6] 16 tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
[1:6] 17 tn Grk “called of Jesus Christ.”
[1:7] 18 map For location see JP4 A1.
[1:7] 19 tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.
[1:7] 20 tn Grk “Grace to you and peace.”
[1:8] 21 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
[1:9] 22 tn Grk “whom I serve in my spirit in the gospel.”
[1:10] 24 tn Grk “remember you, always asking.”
[1:10] 25 tn Grk “succeed in coming to you in the will of God.”
[1:11] 26 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
[1:12] 27 tn Grk “that is, to be comforted together with you through the faith in one another.”
[1:13] 28 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
[1:13] 29 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:13] 30 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
[1:15] 32 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
[1:15] 33 map For location see JP4 A1.
[1:16] 34 sn Here the Greek refers to anyone who is not Jewish.
[1:17] 35 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
[1:17] 36 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
[1:17] 37 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
[1:17] 38 sn A quotation from Hab 2:4.
[1:18] 39 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
[1:18] 40 tn “Their” is implied in the Greek, but is supplied because of English style.
[1:18] 41 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
[1:19] 42 tn Grk “is manifest to/in them.”
[1:20] 43 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
[1:22] 45 tn The participle φάσκοντες (faskonte") is used concessively here.
[1:23] 46 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).
[1:23] 47 sn Possibly an allusion to Ps 106:19-20.
[1:24] 48 sn Possibly an allusion to Ps 81:12.
[1:24] 49 tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
[1:24] 50 tn Grk “among them.”
[1:25] 51 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:25] 53 tn Or “creature, created things.”
[1:26] 54 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).
[1:27] 55 tn Grk “likewise so also the males abandoning the natural function of the female.”
[1:27] 56 tn Grk “burned with intense desire” (L&N 25.16).
[1:27] 57 tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:28] 58 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 59 tn Grk “the things that are improper.”
[1:29] 60 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:29] 61 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:31] 62 tn Or “promise-breakers.”
[1:32] 63 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:32] 64 tn Grk “are worthy of death.”
[1:32] 65 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
[2:1] 66 sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).
[2:1] 67 tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
[2:1] 68 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 70 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 71 tn Grk “in/by (that) which.”
[2:2] 72 tn Or “based on truth.”
[2:3] 73 tn Grk “do you think this,” referring to the clause in v. 3b.
[2:3] 74 tn Grk “O man, the one who judges.”
[2:3] 75 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
[2:4] 76 tn Grk “being unaware.”
[2:5] 77 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 78 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[2:6] 79 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:6] 80 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
[2:6] 81 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:8] 82 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:8] 83 tn Grk “those who [are] from selfish ambition.”
[2:8] 84 tn Grk “are persuaded by, obey.”
[2:9] 85 tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”
[2:9] 86 tn Grk “every soul of man.”
[2:9] 87 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
[2:10] 88 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[2:12] 89 sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
[2:13] 90 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
[2:14] 91 sn Gentile is a NT term for a non-Jew.
[2:14] 92 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.
[2:14] 93 tn Grk “do by nature the things of the law.”
[2:15] 94 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:15] 95 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
[2:15] 97 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[2:16] 98 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
[2:16] 100 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
[2:17] 101 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
[2:17] 102 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
[2:18] 104 tn Grk “because of being instructed out of the law.”
[2:19] 105 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
[2:21] 106 tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).
[2:24] 108 sn A quotation from Isa 52:5.
[2:25] 109 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).
[2:25] 110 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:25] 111 tn Grk “if you should be a transgressor of the law.”
[2:26] 112 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[2:27] 113 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
[2:27] 114 tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.
[2:29] 116 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
[2:29] 117 tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).
[2:29] 119 tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
[3:2] 120 tn Grk “much in every way.”
[3:2] 121 tc ‡ Most witnesses (א A D2 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few
[3:2] 123 tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
[3:4] 124 tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.
[3:4] 125 tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.
[3:4] 126 tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.
[3:4] 127 tn Or “prevail when you judge.” A quotation from Ps 51:4.
[3:5] 128 tn Or “shows clearly.”
[3:5] 129 tn Grk “That God is not unjust to inflict wrath, is he?”
[3:5] 130 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
[3:7] 131 tn Grk “abounded unto.”
[3:8] 132 tn Grk “(as we are slandered and some affirm that we say…).”
[3:8] 133 tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
[3:12] 134 sn Verses 10-12 are a quotation from Ps 14:1-3.
[3:13] 135 tn Grk “their throat is an opened grave.”
[3:13] 136 sn A quotation from Pss 5:9; 140:3.
[3:14] 137 tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:14] 138 sn A quotation from Ps 10:7.
[3:17] 139 sn Rom 3:15-17 is a quotation from Isa 59:7-8.
[3:18] 140 sn A quotation from Ps 36:1.
[3:19] 141 tn Grk “in,” “in connection with.”
[3:20] 142 sn An allusion to Ps 143:2.
[3:20] 143 tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.
[3:21] 145 tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
[3:21] 146 tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
[3:22] 147 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:24] 148 tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 149 tn Or “purposed, intended.”
[3:25] 150 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 151 tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
[3:25] 152 tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
[3:25] 153 tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).
[3:25] 154 tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 155 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 156 tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:26] 157 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 159 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
[3:27] 160 tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.
[3:27] 161 tn Grk “By what sort of law?”
[3:28] 162 tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
[3:28] 163 tn See the note on the phrase “works of the law” in Rom 3:20.
[3:30] 164 tn Grk “but if indeed God is one.”
[3:31] 165 tn Grk “render inoperative.”
[3:31] 166 tn Grk “but” (Greek ἀλλά, alla).
[4:1] 167 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
[4:2] 169 tn Or “was justified.”
[4:3] 170 tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.
[4:3] 171 sn A quotation from Gen 15:6.
[4:4] 172 tn Grk “not according to grace but according to obligation.”
[4:5] 173 tn Or “who justifies the ungodly.”
[4:8] 175 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[4:8] 176 tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.
[4:8] 177 sn A quotation from Ps 32:1-2.
[4:9] 180 sn See the note on “circumcision” in 2:25.
[4:9] 182 sn A quotation from Gen 15:6.
[4:11] 183 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 184 tn Grk “that he might be,” giving the purpose of v. 11a.
[4:11] 185 tn Grk “through uncircumcision.”
[4:12] 186 tn Grk “the father of circumcision.”
[4:12] 187 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
[4:13] 188 sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).
[4:14] 189 tn Grk “rendered inoperative.”
[4:16] 191 tn Grk “that it might be according to grace.”
[4:16] 192 tn Grk “those who are of the faith of Abraham.”
[4:17] 193 tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.
[4:17] 194 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].)
[4:17] 195 tn “The God” is not in the Greek text but is supplied for clarity.
[4:17] 196 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]).
[4:18] 197 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[4:18] 198 tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:18] 199 sn A quotation from Gen 17:5.
[4:18] 200 tn Grk “according to that which had been spoken.”
[4:18] 201 sn A quotation from Gen 15:5.
[4:19] 202 tc Most
[4:19] 203 tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA27 includes the word in brackets, indicating doubt as to its authenticity.
[4:20] 204 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[4:21] 205 tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:21] 206 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:22] 207 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[4:23] 208 tn A quotation from Gen 15:6.
[4:23] 209 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
[4:25] 210 tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:25] 211 tn Or “handed over.”
[4:25] 212 tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.
[4:25] 213 sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.
