He was delivered over to death for our sins and was raised to life for our justification.
He who was delivered over because of our transgressions, and was raised because of our justification.
He was handed over to die because of our sins, and he was raised from the dead to make us right with God.
The sacrificed Jesus made us fit for God, set us [right with God].
Who was put to death for our evil-doing, and came to life again so that we might have righteousness.
who was handed over to death for our trespasses and was raised for our justification.
who was delivered up because of our offenses, and was raised because of our justification.
|NET © [draft] ITL|
|NET © Notes||
1 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.
2 tn Or “handed over.”
sn The verb translated given over (παραδίδωμι, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).
3 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 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.