Romans 1:5
Context1:5 Through him 1 we have received grace and our apostleship 2 to bring about the obedience 3 of faith 4 among all the Gentiles on behalf of his name.
Romans 1:8
Context1:8 First of all, 5 I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.
Romans 3:20
Context3:20 For no one is declared righteous before him 6 by the works of the law, 7 for through the law comes 8 the knowledge of sin.
Romans 5:2
Context5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice 9 in the hope of God’s glory.
Romans 5:5
Context5:5 And hope does not disappoint, because the love of God 10 has been poured out 11 in our hearts through the Holy Spirit who was given to us.
Romans 5:9
Context5:9 Much more then, because we have now been declared righteous 12 by his blood, 13 we will be saved through him from God’s wrath. 14
Romans 7:8
Context7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. 15 For apart from the law, sin is dead.
1 tn Grk “through whom.”
2 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.
3 tn Grk “and apostleship for obedience.”
4 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.
5 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
7 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.
8 tn Grk “is.”
9 tn Or “exult, boast.”
10 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).
11 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
12 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
13 tn Or, according to BDF §219.3, “at the price of his blood.”
14 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
15 tn Or “covetousness.”