Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—
Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God,
This letter is from Paul, Jesus Christ’s slave, chosen by God to be an apostle and sent out to preach his Good News.
I, Paul, am a devoted slave of Jesus Christ on assignment, authorized as an apostle to proclaim God's words and acts. I write this letter to all the Christians in Rome, God's friends.
Paul, a servant of Jesus Christ, an Apostle by the selection of God, given authority as a preacher of the good news,
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God,
Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God
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|NET © Notes||
1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
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.
sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
3 tc Many important
4 tn Grk “a called apostle.”
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.