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| 1 | Book | Chapter | Verse | ID | SupportReference | OrigQuote | Occurrence | GLQuote | OccurrenceNote |
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| 2 | ROM | front | intro | gtn1 | 0 | # Introduction to Romans<br><br>## Part 1: General Introduction<br><br>### Outline of the book of Romans<br><br>1. Introduction (1:1–15)<br>2. Main Theme: Righteousness is received by trusting in Jesus Christ (1:16–17)<br>3. All mankind is condemned because of sin (1:18–3:20)<br>4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)<br>5. Becoming like Christ in this life (6:1–8:39)<br>6. God’s plan for Israel (9:1–11:36)<br>7. Instructions for living as Christians (12:1–15:13)<br>8. Conclusion (15:14–16:27)<br><br>### Who wrote the book of Romans?<br><br>The Apostle Paul wrote the book of Romans and may other books in the New Testament. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was part of a strict Jewish religious group called the Pharisees. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.<br><br>Paul probably wrote this letter while he was staying in the city of Corinth during his third trip through the Roman Empire.<br><br>### What is the book of Romans about?<br><br>Paul wrote this letter to the Christians in Rome. Paul wanted to get them ready to receive him when he visited them. He said his purpose was to “bring about the obedience of faith” ([16:26](../16/26.md)).<br><br>In this letter Paul most fully described the gospel of Jesus Christ. He explained that both Jews and non-Jews have sinned, and God will forgive them and declare them righteous only if they believe in Jesus (chapters 1–11). Then he gave them practical advice for how believers should live (chapters 12–16),<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “Romans.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Rome,” or “A Letter to the Christians in Rome.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What are the titles used to refer to Jesus?<br><br>In Romans, Paul described Jesus Christ by many titles and descriptions: Jesus Christ (1:1), the Seed of David (1:3), the Son of God (1:4), the Lord Jesus Christ (1:7), Christ Jesus (3:24), Propitiation (3:25), Jesus (3:26), Jesus our Lord (4:24), Lord of Hosts (9:29), a Stumbling Stone and Rock of Offence (9:33), the End of the Law (10:4), the Deliverer (11:26), Lord of the Dead and the Living (14:9), and the Root of Jesse (15:12).<br><br>### How should theological terms in Romans be translated?<br><br>Paul uses many theological terms that are not used in the four Gospels. As early Christians learned more about the meaning of Jesus Christ and his message, they needed words and expressions for new ideas. Some examples of these words are “justification” (5:1), “works of the law” (3:20), “reconcile” (5:10), “propitiation” (3:25), “sanctification” (6:19), and “the old man” (6:6). If your language doesn’t have similar words, you can develop short phrases to communicate these ideas. For example, the term “gospel” can be translated as “the good news about Jesus Christ.”<br><br>Translators should also remember that some of these terms have more than one meaning. The meaning will depend on how the author is using the word in that particular passage. For example, “righteousness” sometimes means that a person obeys God’s law. At other times, “righteousness” means that Jesus Christ has perfectly obeyed God’s law for us.<br><br>### What did Paul mean by “a remnant” of Israel ([11:5](../11/05.md))?<br><br>The idea of a “remnant” is important both in the Old Testament and for Paul. Most of the Israelites were either killed or scattered among other people when the Assyrians and then the Babylonians conquered their land. Only a relatively few Jews survived. They were known as “the remnant.”<br><br>In [11:1–9](../11/01.md), Paul speaks of another remnant. This remnant is the Jews whom God saved because they believed in Jesus. (See: [[rc://en/tw/dict/bible/kt/remnant]])<br><br>## Part 3: Important Translation Issues<br><br>### What did Paul mean by being “in Christ”?<br><br>The phrase “in Christ” and similar phrases occur in 3:24; 6:11, 23; 8:1,2,39; 9:1; 12:5,17; 15:17; and 16:3,7,9,10. Paul used these kinds of phrases as a metaphor to express that Christian believers belong to Jesus Christ. Belonging to Christ means the believer is saved and is made a friend with God. The believer is also promised to live with God forever. However, this idea can be difficult to represent in many languages.<br><br>These phrases also have specific meanings that depend on how Paul used them in a particular passage. For example, in [3:24](../03/24.md) (“the redemption that is in Christ Jesus”), Paul referred to our being redeemed “because” of Jesus Christ. In [8:9](../08/09.md) (“you are not in the flesh but in the Spirit”), Paul spoke of believers submitting “to” the Holy Spirit. In [9:1](../09/01.md) (“I tell the truth in Christ”), Paul meant that he is telling the truth that “is in agreement with” Jesus Christ.<br><br>Nevertheless, the basic idea of our being united with Jesus Christ (and with the Holy Spirit) is seen in these passages as well. Therefore, the translator has a choice in many passages that use “in.” He will often decide to represent the more immediate sense of “in,” such as, “by means of,” “in the manner of,” or “in regard to.” But, if possible, the translator should choose a word or phrase that represents the immediate sense and the sense of “in union with.” (See: [[rc://en/tw/dict/bible/kt/inchrist]])<br><br>### How are the ideas of “holy,” “saints” or “holy ones,” and “sanctify” represented in Romans in the ULT?<br><br>The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:<br><br>* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless and faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones” or “holy people.” (See: [1:7](../01/07.md))<br>* Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In cases where some other English versions have “saints” or “holy ones,” the ULT uses “believers.” (See: 8:27; 12:13; 15:25, 26, 31; 16:2, 15)<br>* Sometimes the meaning in a passage indicates the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “consecrated,” or “reserved for.” (See: [15:16](../15/16.md))<br><br>The UST will often be helpful as translators think about how to represent these ideas in their own versions.<br><br>### Singular and plural “you”<br><br>In this book, the word “you” is almost always plural and refers to Paul’s audience. There are only four instances of singular “you,” three of which are quotations from the Old Testament ([9:7](../09/07.md), [17](../09/17.md); [13:4](../13/04.md), [15:9](../15/09.md)). Those exceptions will be addressed in the notes. (See: [[rc://en/ta/man/translate/figs-you]])<br><br>### What are the major issues in the text of the book of Romans?<br><br>For the following verses, modern version of the Bible differ from older versions. The ULT includes the modern reading and puts the older reading in a footnote.<br><br>* “he \\[God\\] works all things together for good” ([8:28](../08/28.md)). Some older versions read, “All things work together for good.”<br>* “But if it is by grace, it is no longer by works. Otherwise grace would no longer be grace” ([11:6](../11/06.md)). Some older versions read: “But if it is by works, then is it no more grace: otherwise work is no more work.”<br><br>The following verse is not in the best ancient copies of the Bible. Translators are advised not to include this verse. However, if in the translators’ region there are older Bible versions that have this verse, the translators can include it. If it is translated, it should be put inside square brackets (\\[\\]) to indicate that it is probably not original to the book of Romans.<br><br>* “May the grace of our Lord Jesus Christ be with you all. Amen” ([16:24](../16/24.md)).<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]]) | |||
| 3 | ROM | 1 | intro | hn5n | 0 | # Romans 1 General Notes<br><br>## Structure and formatting<br><br>1. Introduction (1:1–15)<br> * Greeting (1:1–7)<br> * Paul plans to visit Rome (1:8–15)<br>2. Main Theme: Righteousness is received by having faith in Jesus Christ (1:16–17)<br>3. All mankind is condemned because of sin (1:18–3:20)<br> * All non-Jews have sinned (1:18–32)<br><br>## Special concepts in this chapter<br><br>### The gospel<br><br>This chapter refers to the contents of the Book of Romans as “the gospel” ([1:2](../rom/01/02.md)). Romans is not a Gospel like Matthew, Mark, Luke, or John, which are historical accounts of the life of Jesus. Instead, chapters 1–8 present the biblical gospel, which is the good news of salvation. The gospel contains the following true ideas: Everyone has sinned. Jesus died for our sins. Jesus came back to life again so that we might live for his glory and receive eternal life when we die.<br><br>### Universal Condemnation and the Wrath of God<br><br>In this chapter Paul explains that no one has an excuse for sinning. We all know about the true God, Yahweh, from his creation all around us. Because of our sin and our sinful nature, every person justly deserves the eternal punishment of God. The requirement for this punishment was satisfied by Jesus dying on a cross for those who believe in him. (See: [[rc://en/tw/dict/bible/kt/believe]] and [[rc://en/tw/dict/bible/kt/sin]])<br><br>## Important figures of speech in this chapter<br><br>### “God gave them over”<br><br>Many scholars view the phrases “God gave them over” and “God gave them up” as theologically significant. For this reason, it is important to translate these phrases with God playing a passive role in the action. God allows men to pursue their own sinful desires, he does not force them to act sinfully. (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |||
| 4 | ROM | 1 | 1 | x3em | figs-123person | Παῦλος | 1 | Paul | In the culture of this time, letter writers would give their own names first. Your language may have a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 5 | ROM | 1 | 1 | plvo | translate-names | Παῦλος | 1 | Paul | **Paul** is the name of a man, an apostle of Jesus. See the information about him in Part 1 of the Introduction to Romans. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 6 | ROM | 1 | 1 | e417 | figs-distinguish | δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος | 1 | Paul | These two phrases give further information about Paul. He describes himself as being someone given the position and authority of being Christ’s **servant** and **apostle**. (See: [[rc://en/ta/man/translate/figs-distinguish]]) |
| 7 | ROM | 1 | 1 | v5b9 | figs-activepassive | κλητὸς ἀπόστολος, ἀφωρισμένος | 1 | called to be an apostle and set apart for the gospel of God | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom Jesus called to be an apostle and set apart” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 8 | ROM | 1 | 1 | ukts | grammar-connect-logic-goal | εἰς εὐαγγέλιον Θεοῦ | 1 | Here, **for** introduces a purpose clause. Paul is stating the purpose for which Jesus**set** him **apart**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order to preach the gospel of God” or “so that I could announce the good news from God” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 9 | ROM | 1 | 1 | ji90 | figs-possession | εὐαγγέλιον Θεοῦ | 1 | Paul is using the possessive form to describe **the gospel** that comes from **God**. If this is not clear in your language, you could use an equivalent expression. Alternate translation: “the gospel from God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 10 | ROM | 1 | 2 | cu3r | figs-distinguish | ὃ | 1 | Here, **which** marks that further information is going to be given about “the gospel of God” in the previous verse. Paul is emphasizing that “the gospel of God” has its origin in **the holy Scriptures** that also come from God. If this is not understood in your language, you can make the relationship between these phrases more clear. Alternate translation: “that is, the gospel” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 11 | ROM | 1 | 3 | lab1 | figs-distinguish | περὶ τοῦ Υἱοῦ αὐτοῦ | 1 | concerning his Son | This phrase gives us further information about “the gospel of God.” Paul means that the message of God’s promised good news is about God’s Son, “Christ Jesus” (See [verse 1](../01/01.md)). If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about his Son” (See: [[rc://en/ta/man/translate/figs-distinguish]]) |
| 12 | ROM | 1 | 3 | lk5q | guidelines-sonofgodprinciples | τοῦ Υἱοῦ αὐτοῦ | 1 | Son | **Son** is an important title that describes the relationship between God and Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 13 | ROM | 1 | 3 | y2uy | figs-idiom | τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ | 1 | Here, **from a seed of David** is an idiom meaning “David’s descendant.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “who was born a descendant of David” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 14 | ROM | 1 | 3 | rj9f | figs-idiom | κατὰ σάρκα | 1 | who was a descendant of David according to the flesh | Here, **according to the flesh** is an idiom meaning “with reference to physical descent.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “according to natural descent” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 15 | ROM | 1 | 4 | nhz7 | figs-infostructure | τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν | 1 | In this verse, Paul places these phrases in the order he wants to emphasize. If it would be more natural in your language, you could change the order of these phrases, as in the UST. (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 16 | ROM | 1 | 4 | at5s | figs-activepassive | τοῦ ὁρισθέντος Υἱοῦ Θεοῦ | 1 | he was declared with power to be the Son of God | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that **God** did it. Alternate translation: “whom God designated as the Son of God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 17 | ROM | 1 | 4 | cp80 | guidelines-sonofgodprinciples | Υἱοῦ Θεοῦ | 1 | **Son of God** is an important title that describes the relationship between **God** and **Jesus**. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 18 | ROM | 1 | 4 | h32u | figs-explicit | ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει | 1 | Here, **in power** could refer to: (1) the means by which God designated Jesus as the Son of God. Alternate translation: “who was designated the Son of God by means of power” (2) a new level of power God gave to the Son of God. Alternate translation: “who was designated as the powerful Son of God” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 19 | ROM | 1 | 4 | m89w | figs-possession | Πνεῦμα ἁγιωσύνης | 1 | Spirit of holiness | Paul is using the possessive form to describe God’s **Spirit** that is characterized by **holiness**. This refers to the Holy Spirit. If this is not clear in your language, you could use an alternate expression, as in the UST. (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 20 | ROM | 1 | 4 | js9m | figs-abstractnouns | ἐξ ἀναστάσεως νεκρῶν | 1 | If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea with a verbal form. Alternate translation: “by being resurrected from the dead ones” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 21 | ROM | 1 | 4 | h97z | figs-idiom | νεκρῶν | 1 | by the resurrection from the dead | Here, the phrase translated **of dead ones** refers to dead people. Here it means that Jesus physically died and was buried. If your language has a word or phrase for the place that dead people go, you could use it here. Alternate translation: “from the place where dead people are” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 22 | ROM | 1 | 4 | zvql | figs-possession | νεκρῶν | 1 | Paul is using the possessive form to describe the place from where **Jesus** was resurrected. If this is not clear in your language, you could use the preposition “from” instead of “of.” Alternate translation: “from death” or “from among the dead ones” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 23 | ROM | 1 | 4 | brej | figs-exclusive | ἡμῶν | 1 | Here, **our** refers to all Christians, so it is inclusive. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 24 | ROM | 1 | 5 | ww9a | figs-explicit | δι’ οὗ | 1 | we have received grace and apostleship | Here, **whom** refers to Jesus. If this might confuse your readers, you could state this explicitly. Alternate translation: “through Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 25 | ROM | 1 | 5 | jr9e | figs-abstractnouns | δι’ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν | 1 | If your language does not use abstract nouns for the ideas of **grace** and **apostleship**, you could express the same idea in another way. Alternate translation: “he who acted kindly toward us and made us his apostles” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 26 | ROM | 1 | 5 | mosg | figs-exclusive | ἐλάβομεν | 1 | Here, **we** is exclusive and your language may require you to mark this form. It could refer to: (1) Paul and other apostles, as in the UST. (2) Paul speaking about himself in a plural form. Alternate translation: “I received” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 27 | ROM | 1 | 5 | mv5n | grammar-connect-logic-goal | εἰς | 1 | Here, **for** introduces a purpose clause. Paul is stating the purpose for which Jesus made Paul and other people his apostles. Use a natural way in your language introduce a purpose clause. Alternate translation: “for the purpose of” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 28 | ROM | 1 | 5 | krzj | figs-abstractnouns | εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν | 1 | If your language does not use abstract nouns for the ideas of **obedience** and **faith**, you could express the same idea in another way. Alternate translation: “for people to faithfully obey Jesus among all the Gentiles” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 29 | ROM | 1 | 5 | cf3g | figs-possession | εἰς ὑπακοὴν πίστεως | 1 | Here, **obedience of faith** could refer to: (1) obedience that is characterized by trust in God. Alternate translation: “for obedience by trusting in God” or “obedience that comes from trusting in God” (2) obedience that results from trusting in God. Alternate translation: “faith that results in obedience” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 30 | ROM | 1 | 5 | eem9 | figs-explicit | ἐν πᾶσιν τοῖς ἔθνεσιν | 1 | Here, **the Gentiles** could refer to: (1) the nations. Use this interpretation if you interpreted **we** to refer to all the apostles and retained it in your translation. Alternate translation: “among all people groups” (2) non-Jewish people groups. Use this interpretation if you interpreted **we** to refer only to Paul and translated it as “I”. Alternate translation: “among all non-Jewish people” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 31 | ROM | 1 | 5 | rd3v | figs-infostructure | ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ | 1 | If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “we received grace and apostleship for the sake of his name, for obedience of the faith among all the Gentiles” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 32 | ROM | 1 | 5 | sxc7 | figs-metonymy | ὑπὲρ τοῦ ὀνόματος αὐτοῦ | 1 | for obedience of faith among all the nations, for the sake of his name | Here Paul uses **name** figuratively. It could refer to: (1) Jesus himself. Alternate translation: “for the sake of Jesus” (2) Jesus’ reputation. Alternate translation: “for the sake of Jesus’ fame” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 33 | ROM | 1 | 6 | xurz | figs-explicit | ἐν οἷς | 1 | Here,**whom** refers to “the Gentiles” who were mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. See how you translated “the Gentiles” in the previous verse. Alternate translation: “among the nations” or “among the Gentiles” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 34 | ROM | 1 | 6 | sks2 | figs-you | ὑμεῖς | 1 | In this letter, with four exceptions, the words **you** and your are plural and refer to the recipients of this letter, who are members of the church at Rome (See [1:7](../01/07.md)). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “you believers in Christ at Rome” (See: [[rc://en/ta/man/translate/figs-you]]) | |
| 35 | ROM | 1 | 6 | qq9z | figs-possession | κλητοὶ Ἰησοῦ Χριστοῦ | 1 | Paul is using the possessive form to describe **called ones** who were called by **Jesus Christ**. If this is not clear in your language, you could use a different expression. Alternate translation: “ones called by Jesus Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 36 | ROM | 1 | 7 | z85a | figs-123person | πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ | 1 | This letter is to all who are in Rome, the beloved of God, who are called to be holy people | In this culture, after giving their own names, letter writers would then say to whom they were writing, and they would name those people in the third person. If that would be confusing in your language, you could use the second person. Alternate translation: “To all of you who are in Rome” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 37 | ROM | 1 | 7 | ymaj | translate-names | Ῥώμῃ | 1 | This letter is to all who are in Rome, the beloved of God, who are called to be holy people | **Rome** is the name of a city, the capital city of the Roman Empire. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 38 | ROM | 1 | 7 | zfwq | figs-nominaladj | ἀγαπητοῖς Θεοῦ | 1 | Paul is using the adjective **beloved** as a noun in order to describe the church at Rome. Your language may use adjectives in the same way. If not, you could translate this words with a noun phrase. Alternate translation: “people who are loved of God” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 39 | ROM | 1 | 7 | rkdh | figs-possession | ἀγαπητοῖς Θεοῦ | 1 | Paul is using the possessive form to describe the **beloved** who are loved by **God**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “loved by God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 40 | ROM | 1 | 7 | v8bl | translate-blessing | χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ | 1 | May grace be to you, and peace | In this culture, letter writers would offer a good wish for the recipient before introducing the main business of the letter. Use a form in your language that makes it clear that this is a greeting and blessing. Alternate translation: “May God our Father and the Lord Jesus Christ give you grace and peace” (See: [[rc://en/ta/man/translate/translate-blessing]]) |
| 41 | ROM | 1 | 7 | ys4e | figs-abstractnouns | χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ | 1 | May grace be to you, and peace | If it would be helpful in your language, you could express the idea behind the abstract nouns **grace** and **peace** with equivalent expressions. Alternate translation: “May God our Father and the Lord Jesus Christ show his gracious acts to you and make you feel peaceful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 42 | ROM | 1 | 7 | d8pa | guidelines-sonofgodprinciples | Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ | 1 | God our Father | **Father** here is an important title that describes the relationship between God and Jesus and the relationship between God and believers. Alternate translation: “our Father God and the Lord Jesus, the Christ” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 43 | ROM | 1 | 7 | j61d | figs-exclusive | Πατρὸς ἡμῶν | 1 | When Paul writes **our** here, he is speaking of himself and his readers, so **our** would be inclusive. Your language may require you to mark this form. Alternate translation: “who is the Father of us Christians” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 44 | ROM | 1 | 8 | yrau | grammar-connect-logic-result | πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. | 1 | If it would be more natural in your language, you could change the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because your faith is being proclaimed throughout the whole world, I first want to thank my God through Jesus Christ” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 45 | ROM | 1 | 8 | totr | grammar-connect-words-phrases | πρῶτον μὲν | 1 | **First** here indicates that Paul has finished his introduction to the letter, and what follows is the beginning of the content of the letter. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “The first thing I want to say is” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 46 | ROM | 1 | 8 | tdsj | figs-possession | τῷ Θεῷ μου | 1 | Paul is using the possessive form **my God** to express that he belongs to **God**. Paul does not mean that he owns God. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the God I belong to” or “the God that owns me” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 47 | ROM | 1 | 8 | bphf | figs-abstractnouns | ἡ πίστις ὑμῶν | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “the way you trust in Christ” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 48 | ROM | 1 | 8 | efqs | figs-activepassive | ἡ πίστις ὑμῶν καταγγέλλεται | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. The context indicates that other believers are proclaiming how great the faith of the Roman believers is. Alternate translation: “other people are proclaiming your faith” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 49 | ROM | 1 | 8 | k7qf | figs-hyperbole | ἐν ὅλῳ τῷ κόσμῳ | 1 | Here, **the whole world** is an exaggeration that refers to all the parts of the world that were familiar to Paul and his readers, particularly the Roman Empire. Paul is not referring to every place on the planet. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “across the known world” or “wherever the Roman Empire is” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) | |
| 50 | ROM | 1 | 9 | c7pa | grammar-connect-logic-result | γάρ | 1 | For God is my witness | **For** indicates that what follows is the reason why Paul could say in the previous verse that he thanks God for the Roman believers. If it would be helpful to you readers, you could state this explicitly. Alternate translation: “You can be sure this is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 51 | ROM | 1 | 9 | twht | figs-infostructure | μάρτυς…μού ἐστιν ὁ Θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι | 1 | For God is my witness | If it would be more natural in your language, you could change the order of these clauses and make a new sentence if necessary. Alternate translation: “God is my witness how I continually make mention of you. I serve him in my spirit in the gospel of his Son” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
| 52 | ROM | 1 | 9 | dx6p | figs-distinguish | μάρτυς…μού…ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ | 1 | in my spirit | This phrase gives us further information about **God**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “my witness and I serve him in my spirit in the gospel of his Son” (See: [[rc://en/ta/man/translate/figs-distinguish]]) |
| 53 | ROM | 1 | 9 | ll1e | figs-abstractnouns | μάρτυς…μού | 1 | in my spirit | If your language does not use an abstract noun for the idea of **witness**, you could express the same idea in another way. Alternate translation: “the one who testifies about me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 54 | ROM | 1 | 9 | ydnc | figs-explicit | ἐν τῷ πνεύματί μου | 1 | Here, **spirit** refers to the inner person, which is what a person thinks and feels. Paul means that he serves God with complete devotion. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “with my whole heart” or “wholeheartedly” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 55 | ROM | 1 | 9 | ih0v | figs-explicit | ἐν τῷ εὐαγγελίῳ | 1 | Here, **in** indicates the means by which Paul served God and **gospel** refers specifically to proclaiming the **gospel**. If this might confuse your readers, you could state this explicitly. Alternate translation: “by proclaiming the gospel” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 56 | ROM | 1 | 9 | o66d | figs-possession | ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ | 1 | Paul is using the possessive form to describe the **gospel** that is about God’s **Son**. If this is not clear in your language, you could use express the meaning plainly. Alternate translation: “in the gospel about his Son” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 57 | ROM | 1 | 9 | r2l5 | guidelines-sonofgodprinciples | Υἱοῦ | 1 | Son | **Son** is an important title that describes the relationship between God and Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 58 | ROM | 1 | 9 | f9p2 | figs-hyperbole | ἀδιαλείπτως | 1 | I make mention of you | Here, **continually** is an exaggeration that emphasizes how frequently Paul prayed for the church at Rome. Paul does not mean that he spends all of his time praying for them. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “I regularly” or “I habitually” (See: rc://en/ta/man/translate/figs-hyperbole) |
| 59 | ROM | 1 | 9 | vtuq | figs-idiom | μνείαν ὑμῶν ποιοῦμαι | 1 | Here, **making mention** is an idiom for prayer. If this might confuse your readers, you could use an equivalent idiom or use plain language. Alternate translation: “I am … praying for you” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 60 | ROM | 1 | 10 | mdc8 | figs-doublet | πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος | 1 | I always request in my prayers that … I may at last be successful … in coming to you | This phrase means the same thing as “I continually make mention of you” in the previous verse. Paul says the same thing twice, in slightly different ways, to show how intensely he prays that God will allow him to visit the church at Rome. If your language does not use repetition to do this, you could use one phrase for the similar passage in the previous verse and in this verse provide emphasis in another way. Alternate translation: “in all my prayers, I beg God” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 61 | ROM | 1 | 10 | oi0x | figs-hyperbole | πάντοτε | 1 | Here, the word **always** is an exaggeration that figuratively express the frequency of Paul’s prayers to God for the church at Rome. Paul does not mean that he spends all of his time praying for them. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “frequently” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) | |
| 62 | ROM | 1 | 10 | b5wy | figs-abstractnouns | ἐν τῷ θελήματι τοῦ Θεοῦ | 1 | by the will of God | If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “because God wills for me” or “because God wants me”(See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 63 | ROM | 1 | 11 | ki6h | grammar-connect-logic-result | γὰρ | 1 | For I desire to see you | **For** here indicates that this is a reason clause. Paul is indicating why he constantly prays to visit the church at Rome in [verses 9–10](../01/09.md). Use a natural way in your language to express the reason for something. Alternate translation: “I am always requesting this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 64 | ROM | 1 | 11 | gjdu | figs-metonymy | ἰδεῖν ὑμᾶς | 1 | Paul uses **see** figuratively to describe not only seeing the Christians in Rome, but also visiting them and spending time with them. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to visit you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 65 | ROM | 1 | 11 | b23b | grammar-connect-logic-goal | ἵνα | 1 | Here, **so that** indicates that this is a purpose clause. Paul is stating the purpose for why he wants to visit the believers at Rome. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 66 | ROM | 1 | 12 | pnnm | figs-distinguish | τοῦτο δέ ἐστιν | 1 | Here, **and that is** gives us further information about why Paul wants to share “some spiritual gift” with the church at Rome. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “namely” or “specifically” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 67 | ROM | 1 | 12 | ux1x | figs-activepassive | συνπαρακληθῆναι ἐν ὑμῖν | 1 | That is, I long to be mutually encouraged among you, through each other’s faith, yours and mine | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to mutually encourage each other” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 68 | ROM | 1 | 12 | ddtm | figs-possession | διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ | 1 | Paul is using the possessive form to to refer to the trust in Jesus that both he and his readers shared. Paul means that they should mutually encourage each other because they have a mutual faith in Christ. If this is not clear in your language, you can state it explicitly. Alternate translation: “by both you and I sharing with one another how we trust in God” or “through talking about our common Christian faith” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 69 | ROM | 1 | 12 | e6py | figs-abstractnouns | πίστεως | 1 | See how you translated this word in [verse 5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 70 | ROM | 1 | 13 | yi1f | figs-litotes | οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν | 1 | I do not want you to be uninformed | Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I definitely want you to be informed” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 71 | ROM | 1 | 13 | rwzn | figs-activepassive | ἀγνοεῖν | 1 | If your language does not use the passive form in this way you can state this in active form or in another way that is natural in your language. Alternate translation: “to not know” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 72 | ROM | 1 | 13 | u1cq | figs-gendernotations | ἀδελφοί | 1 | brothers | Although the term **brother** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “fellow believers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 73 | ROM | 1 | 13 | zvrj | figs-explicit | καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο | 1 | Paul assumes that his readers will know that **until now** means “even at the present time.” He does not mean that he was no longer **hindered** at the moment he wrote these words. If this might confuse your readers, you could state this explicitly. Alternate translation: “but I have been hindered and still am now” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 74 | ROM | 1 | 13 | b92o | figs-activepassive | ἐκωλύθην | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God hindered me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 75 | ROM | 1 | 13 | gnu7 | figs-metaphor | ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν | 1 | in order to have a harvest among you | Here, **fruit** could refer to: (1) people believing in the gospel as a result of Paul’s preaching, which would connect this verse to the idea in [verse 15](../01/15.md). Alternative translation: “so that I might lead people to salvation among you also” (2) strengthening the believers in Rome, in which case this would have the same meaning as “some spiritual gracious gift” in [verse 11](../01/11.md). Alternative translation: “so that I might strengthen you also” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 76 | ROM | 1 | 14 | s4bm | figs-metaphor | ὀφειλέτης εἰμί | 1 | I am a debtor both | Paul speaks figuratively of himself as if he was a **debtor** who owed money to people who were not Jews, such as **Greeks** and **barbarians**. Paul means that he was obligated to preach the gospel to non-Jews because God had commanded him to do so. If your readers would not understand this, you could express the meaning plainly or use a simile. Alternative translation, “I am obliged to preach the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 77 | ROM | 1 | 14 | j2sz | figs-merism | Ἕλλησίν τε καὶ βαρβάροις | 1 | Here Paul uses **Greeks** and **barbarians** figuratively to represent all the Gentiles referred to in the previous verse. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of Gentiles” (See: [[rc://en/ta/man/translate/figs-merism]]) | |
| 78 | ROM | 1 | 14 | lio6 | figs-merism | σοφοῖς τε καὶ ἀνοήτοις | 1 | Paul speaks figuratively here, using **wise ones** and **foolish ones** to represent all types of people among the Gentiles referred to in the previous verse. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of people among the Gentiles” (See: [[rc://en/ta/man/translate/figs-merism]]) | |
| 79 | ROM | 1 | 14 | q728 | figs-doublet | Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that he is obligated to preach the gospel to every kind of Gentile. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “to each and every kind of Gentile” or “to every single non-Jewish person” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 80 | ROM | 1 | 15 | h9zv | grammar-connect-logic-result | οὕτως | 1 | **So** here indicates that this a reason clause. Use a natural way in your language to indicate the reason why someone does something. Alternate translation: “This is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 81 | ROM | 1 | 16 | oa6m | grammar-connect-logic-result | γὰρ | 1 | **For** indicates the reason why Paul is eager to proclaim the gospel in Rome. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “I am eager to do this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 82 | ROM | 1 | 16 | mm2f | figs-litotes | οὐ…ἐπαισχύνομαι | 1 | I am not ashamed of the gospel | Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I am greatly honored” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 83 | ROM | 1 | 16 | nvkv | figs-metonymy | οὐ…ἐπαισχύνομαι τὸ εὐαγγέλιον | 1 | I am not ashamed of the gospel | Here, **gospel** refers specifically to the preaching of the **gospel** that was mentioned in the previous verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I am not ashamed to preach the gospel” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 84 | ROM | 1 | 16 | f5x9 | figs-possession | δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν | 1 | for the Jew first and for the Greek | Paul is using the possessive form to describe the **gospel** as the powerful way that **God** saves people. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “for it is the powerful way that God saves” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 85 | ROM | 1 | 16 | sz5b | grammar-connect-logic-result | εἰς σωτηρίαν | 1 | first | Here, **for** indicates that **salvation** is the result of the gospel. Use a natural way in your language to indicate result. Alternate translation: “that results in the salvation” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 86 | ROM | 1 | 16 | merb | figs-abstractnouns | εἰς σωτηρίαν παντὶ | 1 | first | If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “for saving everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 87 | ROM | 1 | 16 | htqe | figs-ellipsis | παντὶ τῷ πιστεύοντι | 1 | first | Paul is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “to everyone who believes that Jesus is the Messiah” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 88 | ROM | 1 | 16 | dwtm | figs-genericnoun | Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι | 1 | first | Paul is speaking of Jewish people and Greek people in general, not of one particular Jew or Greek. If this might confuse your readers, use a more natural phrase. Alternate translation: “both to the Jewish people first and to the Greek people” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
| 89 | ROM | 1 | 16 | u8on | figs-explicit | Ἰουδαίῳ τε πρῶτον | 1 | The phrase **the Jew first** means that the Jewish people were the first people to hear the gospel. Paul does not mean that **the Jew** is better or has a high status than **the Greek**. If this would confuse your readers, you could state it explicitly. Alternate translation: “both to the Jews who first heard the gospel” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 90 | ROM | 1 | 16 | al16 | figs-explicit | Ἕλληνι | 1 | Here, **the Greek** refers to non-Jewish people in general. It does not refer only to people from the country of Greece. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to the non-Jew” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 91 | ROM | 1 | 17 | of98 | grammar-connect-logic-result | γὰρ | 1 | **For** indicates that what follows is the reason why the gospel is the power of God that leads to salvation, as stated in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “The gospel can save everyone who believes because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 92 | ROM | 1 | 17 | wfsc | figs-activepassive | δικαιοσύνη…Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “it reveals the righteousness of God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 93 | ROM | 1 | 17 | h38h | figs-metaphor | δικαιοσύνη…Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται | 1 | God’s righteousness is revealed from faith to faith | Paul speaks figuratively about **the righteousness of God** as if it was an object that could be **revealed**. He means that people learn about the righteousness of God when someone proclaims the gospel to them. If your readers would not understand this, you could express the meaning plainly or use a simile. Alternative translation: “when people preach the gospel, those who hear it learn about the righteousness of God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 94 | ROM | 1 | 17 | qr31 | figs-possession | δικαιοσύνη…Θεοῦ | 1 | Here Paul is using the possessive form **of God** that could refer to: (1) righteousness that comes from God. Alternate translation: “the righteousness from God” (2) righteousness that characterizes God. Alternate translation: “God’s righteousness” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 95 | ROM | 1 | 17 | gsl5 | figs-abstractnouns | δικαιοσύνη…Θεοῦ | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **righteousness** in another way. Alternate translation: “how God causes people to become righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 96 | ROM | 1 | 17 | ii3m | writing-pronouns | ἐν αὐτῷ | 1 | For in it | The pronoun **it** here refers to “the gospel” that was mentioned in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “in the gospel” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 97 | ROM | 1 | 17 | jl9i | figs-idiom | ἐκ πίστεως εἰς πίστιν | 1 | Here, **from faith to faith** describes how **the righteousness of God is revealed**. It is an idiom that could mean: (1) completely by faith alone. Alternate translation: “by faith from beginning to end” or “through faith from first to last” (2) by the faith that all believers share, like how the phrase “from sea to sea” means “from one sea to another sea.” Alternate translation: “from one person’s faith to another person’s faith” (3) by faith that leads to increasing faith. Alternate translation: “through faith for faith” or “from one degree of faith to another” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 98 | ROM | 1 | 17 | igg9 | writing-quotations | καθὼς γέγραπται | 1 | as it has been written | Here Paul uses **just as it is written** to introduce a quotation from an Old Testament book ([Habakkuk 2:4](../../hab/02/04.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “just as it is written in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 99 | ROM | 1 | 17 | bgvh | figs-activepassive | καθὼς γέγραπται | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the quotation was written by the prophet Habakkuk. Alternate translation: “just as the prophet Habakkuk wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 100 | ROM | 1 | 17 | oih2 | figs-quotemarks | ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται | 1 | In this sentence Paul quotes [Habakkuk 2:4](../../hab/02/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 101 | ROM | 1 | 17 | a9y7 | figs-explicit | ἐκ πίστεως ζήσεται | 1 | Here, **live** could refer to: (1) eternal life. Alternative translation: “will live eternally by faith” (2) the quality of one’s physical life. Alternative translation: “will truly live by faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 102 | ROM | 1 | 17 | e7eu | figs-abstractnouns | πίστεως | 2 | See how you translated this word in [verse 5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 103 | ROM | 1 | 18 | c69s | grammar-connect-logic-result | γὰρ | 1 | For | **For** indicates that what follows is the reason why “the righteous one must live by faith,” as mentioned in the previous verse. Alternate translation: “The righteous one must live this way because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 104 | ROM | 1 | 18 | r15v | figs-activepassive | ἀποκαλύπτεται…ὀργὴ Θεοῦ | 1 | For the wrath of God is revealed | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God is revealing his wrath” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 105 | ROM | 1 | 18 | wzy3 | figs-metonymy | ὀργὴ Θεοῦ | 1 | the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people | Here Paul uses **wrath** figuratively to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. If this would confuse your readers, you could use an equivalent expression or plain language. Alternate translation: “God’s wrathful punishment” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 106 | ROM | 1 | 18 | kjen | figs-abstractnouns | ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων | 1 | If your language does not use abstract nouns for these ideas of **ungodliness** and **unrighteousness**, you could express the same ideas in another way. Alternate translation: “against all the ungodly and unrighteous acts of men” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 107 | ROM | 1 | 18 | fz23 | figs-metonymy | ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων | 1 | Here, **ungodliness and unrighteousness of men** figuratively refer to the people who do ungodly and unrighteous things. If this would confuse your readers, you could use an equivalent expression or plain language. Alternate translation: “against people who do any ungodly or unrighteous deeds” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 108 | ROM | 1 | 18 | td8t | figs-abstractnouns | τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων | 1 | If your language does not use abstract nouns for these ideas of **unrighteousness** and **truth**, you could express the same ideas in another way. Alternate translation: “who, because they do not want to act righteously, keep holding back what is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 109 | ROM | 1 | 18 | rztp | figs-gendernotations | ἀνθρώπων | 1 | Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 110 | ROM | 1 | 18 | g3qm | figs-distinguish | τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων | 1 | This phrase gives us further information about the nature of people, who are called ** men** in the previous phrase. It is not making a distinction between different kinds of **men**. If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “these same people who in unrighteousness are holding back the truth” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 111 | ROM | 1 | 18 | k4ql | figs-personification | τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων | 1 | Here Paul speaks of **truth** figuratively as though it were a person who could be restrained or held back. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “who in unrighteousness prevent the truth from being known” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 112 | ROM | 1 | 19 | jd85 | figs-activepassive | τὸ γνωστὸν τοῦ Θεοῦ | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that it is any person. Alternate translation: “what people can know about God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 113 | ROM | 1 | 19 | r6ef | writing-pronouns | αὐτοῖς…αὐτοῖς | 1 | The pronoun **them** refers to the ungodly and unrighteous people mentioned in the previous verse. Unless, otherwise noted, **them**, “their”, and “they” refer to ungodly and unrighteous people throughout [verses 19–32](../01/19.md). If it would be clearer in your language, you could state this explicitly. Alternate translation: “all these ungodly and unrighteous people … all these ungodly and unrighteous people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 114 | ROM | 1 | 20 | fo6q | figs-abstractnouns | τὰ…ἀόρατα αὐτοῦ…καθορᾶται; ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης | 1 | If your language does not use abstract nouns for the ideas of **qualities**, **power**, and **nature**, you could express the same ideas in another way. Alternate translation: “what people cannot see about God, both how eternally powerful he is and who he is are clearly seen” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 115 | ROM | 1 | 20 | szu6 | figs-metaphor | καθορᾶται | 1 | For his invisible qualities … have been clearly seen | Paul uses **seen** figurative to refer to perceiving something. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “are clearly perceived” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 116 | ROM | 1 | 20 | abdl | figs-activepassive | καθορᾶται | 1 | For his invisible qualities … have been clearly seen | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people can clearly see” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 117 | ROM | 1 | 20 | uvc1 | figs-synecdoche | κόσμου | 1 | world | Paul uses **the world** figuratively to refer to the whole universe. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “of all that God made” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 118 | ROM | 1 | 20 | dr8v | figs-activepassive | τοῖς ποιήμασιν νοούμενα | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “which the things God has made understand” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 119 | ROM | 1 | 20 | dxr6 | grammar-connect-logic-result | εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους | 1 | they are without excuse | **So** indicates that this is a result clause. Use the natural way in your language to express result. Alternate translation: “As a result, they are without excuse” or “This is why they are without excuse” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 120 | ROM | 1 | 21 | pgta | figs-explicit | γνόντες τὸν Θεὸν | 1 | Here Paul uses **having known** to imply that these people know about God or know that God exists. He does not mean that they know God personally. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “having known about God” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 121 | ROM | 1 | 21 | iasg | figs-doublet | οὐχ ὡς Θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν | 1 | Here, **not glorify him** and **nor give him thanks** mean basically the same thing. The repetition is used to emphasize that ungodly people dishonor God. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “they thanklessly despise God” or “they completely disregard God” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 122 | ROM | 1 | 21 | c6v7 | figs-metaphor | ηὐχαρίστησαν | 1 | Here Paul speaks of expressions of **thanks** figuratively as if they were something that could be given to a person. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “did they thank him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 123 | ROM | 1 | 21 | dant | figs-doublet | ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show how foolish these ungodly people became by refusing to honor God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “they became completely senseless in the way they think” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 124 | ROM | 1 | 21 | xm6i | figs-activepassive | ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν | 1 | became foolish in their thoughts | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they began to think futile things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 125 | ROM | 1 | 21 | d2c0 | figs-metaphor | ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία | 1 | Here Paul speaks figuratively of the **heart** as if it could mentally sense things or could become black in color. He also uses **darkened** figuratively to refer to someone losing the ability to understand something. He means that these people lack spiritual sensitivity and are unable to understand spiritual things. If your readers would not understand what a **senseless heart** or **darkened** mean in this context, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “their heart became incapable of feeling or understanding spiritual things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 126 | ROM | 1 | 21 | t4p7 | figs-metonymy | καρδία | 1 | Here Paul uses **heart** figuratively to refer a person’s inner being or mind. If this would be misunderstood in your language, you could express the meaning plainly. Alternate translation: “inner being” or “mind” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 127 | ROM | 1 | 21 | sw8q | grammar-collectivenouns | καρδία | 1 | The word **heart** is a singular noun that refers to the inner beings or minds of a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “inner beings” or “hearts” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 128 | ROM | 1 | 22 | ddr2 | grammar-connect-logic-contrast | ἐμωράνθησαν | 1 | They claimed to be wise, but they became foolish | The phrase **they became foolish** is in contrast to what these unrighteous people claimed about themselves in the previous phrase. Use a natural way in your language for introducing a contrast. Alternate translation: “but they became foolish” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 129 | ROM | 1 | 22 | ly68 | ἐμωράνθησαν | 1 | Alternate translation: “they became fools” or “they acted like fools” or “they started acting like fools” | ||
| 130 | ROM | 1 | 23 | k9xu | grammar-connect-words-phrases | καὶ | 1 | They exchanged the glory of the imperishable God | Here, **and** indicates that what follows describes what these ungodly and unrighteous people did after they “became foolish,” as stated in the previous verse. Alternate translation: “then they” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 131 | ROM | 1 | 23 | x2wl | figs-metaphor | καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν. | 1 | for the likenesses of an image | Paul uses **exchanged** figuratively to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped worshiping God and started worshiping idols that resembled these creatures. If your readers would not understand what **exchanged** means in this context, you could use an express the meaning plainly. Alternative translation, “then they stopped glorifying the imperishable God in order to worship images things that God created: perishable humans, birds, four-footed animals, and creeping things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 132 | ROM | 1 | 23 | qb7f | figs-parallelism | τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου | 1 | The two phrases **the glory of the imperishable God** and **a likeness of an image of perishable man** mean the opposite thing. Paul says the opposite thing with similar phrases to emphasize the contrast between **God** and **man**. Use a natural way in your language to express a contrast that uses parallel ideas. (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 133 | ROM | 1 | 23 | r14e | figs-abstractnouns | τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ | 1 | of perishable man | If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “what glorifies the imperishable God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 134 | ROM | 1 | 23 | u971 | figs-possession | τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ | 1 | of birds, of four-footed beasts, and of creeping things | Paul is using the possessive form to describe the relationship between **glory** and **the imperishable God**. This phrase could refer to: (1) the glory that characterizes God. Alternate translation: “the glory that characterizes the imperishable God” (2) the glory that belongs to God. Alternate translation: “the glory that belongs only to the imperishable God” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 135 | ROM | 1 | 23 | rfez | figs-possession | ὁμοιώματι εἰκόνος | 1 | The words translated as **likeness** and **image** were used in the Greek translation of the Old Testament to refer to the same thing ([Genesis 1:26](../gen/01/26.md)). Here Paul is using the possessive form to indicate that **image** is an explanation of **likeness**. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “a likeness, that is, an image” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 136 | ROM | 1 | 23 | osrt | figs-ellipsis | καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν | 1 | Paul is leaving out some of the words that a phrase would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from earlier in the verse. Alternate translation: “and likenesses of birds, and likenesses of four-footed animals, and likenesses of creeping things” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 137 | ROM | 1 | 23 | rq7h | τετραπόδων | 1 | The phrase **four-footed beasts** refers to animals that walk on four feet. Use the most natural form to describe this kind of animal in your language. Alternate translation: “of quadrupeds” or “of four-legged beasts” | ||
| 138 | ROM | 1 | 24 | fvv6 | grammar-connect-logic-result | διὸ | 1 | Therefore | **Therefore** here introduces a result clause. Paul is stating the result of people rejecting the glory of God in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 139 | ROM | 1 | 24 | ec9q | figs-metaphor | παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν | 1 | God gave them over to | Paul speaks figuratively of these people as if **God** were physically giving them to **lusts**. He means that God is allowing them to have what they desire. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “God permitted them to become controlled by the lusts of their hearts” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 140 | ROM | 1 | 24 | tlv5 | figs-possession | ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν | 1 | them … their … themselves | Paul is using the possessive form to describe **lusts** that come from **their hearts**. If this is not clear in your language, you could state the meaning explicitly. Alternate translation: “the lusts that come from their hearts” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 141 | ROM | 1 | 24 | le2o | figs-metonymy | τῶν καρδιῶν αὐτῶν | 1 | See how you translated “heart” in [verse 21](../01/21.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 142 | ROM | 1 | 24 | rkou | grammar-connect-logic-result | εἰς ἀκαθαρσίαν | 1 | This is a result clause. Paul is stating the result of people indulging in **the lusts of their hearts**. Use the natural way in your language to express result. Alternate translation: “resulting in uncleanness” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 143 | ROM | 1 | 24 | ze8i | figs-abstractnouns | εἰς ἀκαθαρσίαν | 1 | If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “to become unclean” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 144 | ROM | 1 | 24 | g0r4 | figs-metaphor | εἰς ἀκαθαρσίαν | 1 | Here Paul uses **uncleanness** figuratively to refer to sexual immorality as if it were something dirty. He means that these lustful people become spiritually impure as a result of doing sexually immoral acts. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “to become sexually immoral” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 145 | ROM | 1 | 24 | puad | grammar-connect-logic-goal | τοῦ ἀτιμάζεσθαι | 1 | Here, **to dishonor** could refer to: (1) the result of God giving the people **over to their lusts**. Alternate translation: “which results in them dishonoring” (2) the purpose for which **God gave them over to their lusts**. Alternate translation: “in order to dishonor” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 146 | ROM | 1 | 24 | a8pm | figs-euphemism | τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν | 1 | for their bodies to be dishonored among themselves | In this clause Paul uses **dishonor their bodies** figuratively to refer to sexually immoral acts. This is a polite way of referring to a shameful act. If this would be misunderstood in your language, use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “to commit sexually immoral acts” or “to indulging in sexually immoral activity” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 147 | ROM | 1 | 25 | dv6h | figs-metaphor | οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει | 1 | they | Paul uses **exchanged** figuratively to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped believing what is true about God and started believing in idols, which are false gods. If your readers would not understand what **exchanged** means in this context, you could use an express the meaning plainly. See how you translated **exchanged** in [verse 23](../01/23.md). Alternative translation, “these people refuse to trust what God says is true and accept what is false” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 148 | ROM | 1 | 25 | koee | figs-abstractnouns | τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει | 1 | If your language does not use abstract nouns for the ideas of **truth** and **lie**, you could express the same ideas in another way. Alternate translation: “what is correct about God for what is incorrect” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 149 | ROM | 1 | 25 | e9pj | figs-possession | τὴν ἀλήθειαν τοῦ Θεοῦ | 1 | who worshiped and served the creation | Paul is using the possessive form to describe **truth** that is about **God**. If this is not clear in your language, you could use the adjective “true” instead of the noun **truth**. Alternate translation: “the truth about God” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 150 | ROM | 1 | 25 | bl7p | figs-doublet | ἐσεβάσθησαν καὶ ἐλάτρευσαν | 1 | These two phrases mean basically the same thing. The repetition is used to emphasize that these people completely rejected worshiping the true **God**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “wholeheartedly worshiped” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 151 | ROM | 1 | 25 | x3t4 | figs-abstractnouns | τῇ κτίσει | 1 | If your language does not use an abstract noun for the idea of **creation**, you could express the same idea in another way. Alternate translation: “what was created” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 152 | ROM | 1 | 25 | xrsa | figs-distinguish | ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας | 1 | This phrase gives us further information about **the Creator**. It is not making a distinction between **God** and **the Creator**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “God who is blessed to eternity” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 153 | ROM | 1 | 25 | m8zg | translate-blessing | ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας | 1 | After naming **the Creator**, Paul adds a blessing. Use a form that people would recognize as a blessing in your language. Alternate translation: “may he be blessed to eternity” (See: [[rc://en/ta/man/translate/translate-blessing]]) | |
| 154 | ROM | 1 | 25 | v1ex | figs-nominaladj | εὐλογητὸς | 1 | Paul is using the adjective **blessed** as a noun in order to describe **the Creator**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the blessed one” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 155 | ROM | 1 | 26 | sk6f | figs-metaphor | παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς | 1 | See how you translated this phrase in [verse 24](../01/24.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 156 | ROM | 1 | 26 | hw81 | figs-possession | πάθη ἀτιμίας | 1 | dishonorable passions | Paul is using the possessive form to describe **passions** that are characterized by **dishonor**. If this is not clear in your language, you could use the adjective “dishonorable” instead of the noun “dishonor.” Alternate translation: “dishonorable passions” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 157 | ROM | 1 | 26 | lk73 | figs-abstractnouns | πάθη ἀτιμίας | 1 | If your language does not use abstract nouns for the ideas of **passions** and **dishonor**, you could express the same ideas in another way. Alternate translation: “dishonor themselves by doing what they are passionate about” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 158 | ROM | 1 | 26 | j4ni | grammar-connect-words-phrases | γὰρ | 1 | for their women | The word translated **for** introduces an explanation of **passions of dishonor**. This explanation begins after the word **for** and continues through the end of the next verse. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 159 | ROM | 1 | 26 | jqyi | figs-metaphor | μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν | 1 | Paul uses **exchanged** figuratively to describe the actions of ungodly women as if they were exchanging goods or money. Paul means that they stopped doing **natural** sexual acts with men and started doing sexual acts with other women that are **contrary to nature**. If your readers would not understand what **exchanged** means in this context, you could use an express the meaning plainly. See how you translated **exchanged** in [verses 23](../01/23.md) and [25](../01/25.md). Alternative translation, “stopped doing natural sexual acts with men and started doing unnatural sexual acts with women” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 160 | ROM | 1 | 26 | vs4a | figs-euphemism | τὴν φυσικὴν χρῆσιν | 1 | exchanged natural relations for those that were unnatural | Paul uses **the natural use** figuratively to refer to sexual activity between women and men. This is a polite way of referring to something that would be offensive in some cultures. If this would be misunderstood in your language, use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “sexual activity with males” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 161 | ROM | 1 | 26 | qvr5 | figs-euphemism | τὴν παρὰ φύσιν | 1 | exchanged natural relations for those that were unnatural | Paul uses **contrary to nature** figuratively to refer to sexual activity between women and other women. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 162 | ROM | 1 | 27 | ji3l | grammar-connect-words-phrases | ὁμοίως τε καὶ οἱ ἄρσενες | 1 | This phrase emphasizes that what follows is similar to [1:26](../01/26.md). Alternate translation: “in the same way even the males” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 163 | ROM | 1 | 27 | gn3f | figs-metaphor | ἀφέντες | 1 | committed shameless acts | Paul speaks figuratively of these men as if they were leaving their location to go to another one. He means that they are abandoning or rejecting the way God intended for people to do sexual acts. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “having abandoned” or “having rejected” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 164 | ROM | 1 | 27 | g3ja | figs-euphemism | τὴν φυσικὴν χρῆσιν τῆς θηλείας | 1 | men also left their natural relations with women | See how you translated **the natural use** in the previous verse. (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 165 | ROM | 1 | 27 | qvi3 | figs-possession | τὴν φυσικὴν χρῆσιν τῆς θηλείας | 1 | men and received in themselves the penalty they deserved for their error | Paul is using the possessive form to describe **the natural use** that is associated with **the female**. If this is not clear in your language, you could use an alternative expression. Alternate translation: “the natural use associated with the female” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 166 | ROM | 1 | 27 | pqpo | figs-genericnoun | τῆς θηλείας | 1 | men and received in themselves the penalty they deserved for their error | Paul is speaking of these females in general, not of one particular **female**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “of females” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
| 167 | ROM | 1 | 27 | yvm1 | figs-metaphor | ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους | 1 | error | Paul speaks figuratively of **lust** as if it were something that could burn like a fire. He means that their **lust** is out of control like a burning fire. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “passionately lusted after one another” or “intensely desired each other” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 168 | ROM | 1 | 27 | ylj6 | figs-abstractnouns | ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους | 1 | If your language does not use an abstract noun for the idea of **lust**, you could express the same idea in another way. Alternate translation: “burned lustfully for one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 169 | ROM | 1 | 27 | kxwj | figs-euphemism | ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι | 1 | This phrase refers to men doing sexual acts with other men. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “males shamelessly engaging in sexual activity with each other” (See: [[rc://en/ta/man/translate/figs-euphemism]]) | |
| 170 | ROM | 1 | 27 | u2hh | figs-metaphor | κατεργαζόμενοι | 1 | Paul speaks figuratively of men doing sexual acts with each other as if it could produce something. He means that what they are doing is morally shameful. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “committing” or “engaging in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 171 | ROM | 1 | 27 | sjhb | figs-infostructure | καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν, ἐν ἑαυτοῖς ἀπολαμβάνοντες | 1 | In the original language the phrase **the penalty** is at the front of the clause for emphasis. If it would be more natural in your language, you could arrange the order of these phrases to show that emphasis. Alternate translation: “and the penalty which was necessary for their perversion receiving in themselves” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 172 | ROM | 1 | 27 | jtru | grammar-connect-words-phrases | καὶ | 2 | Here, **and** indicates that what follows is the result of the **shameless acts**. Alternate translation: “and as a result” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 173 | ROM | 1 | 27 | raet | figs-metaphor | ἐν ἑαυτοῖς ἀπολαμβάνοντες | 1 | Paul speaks figuratively of **the penalty** for their sinful activity as if it were something that they could receive inside of themselves. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “experiencing in their own bodies” or “receiving among themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 174 | ROM | 1 | 27 | x6fz | figs-abstractnouns | τὴν ἀντιμισθίαν | 1 | If your language does not use an abstract noun for the idea of **penalty**, you could express the same idea in another way. Alternate translation: “the punishing act” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 175 | ROM | 1 | 27 | dbtt | figs-abstractnouns | ἣν ἔδει τῆς πλάνης αὐτῶν | 1 | If your language does not use an abstract noun for the idea of **perversion**, you could express the same idea in another way. Alternate translation: “which was necessary for their perverted acts” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 176 | ROM | 1 | 28 | bt7u | figs-idiom | οὐκ ἐδοκίμασαν, τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει | 1 | The phrase **having God in their full awareness** is an idiom that means “thinking about God” or “acknowledging God.” If your readers would not understand this, you could express the meaning plainly. Alternative translation: “they did not approve of thinking about God” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 177 | ROM | 1 | 28 | f53x | figs-abstractnouns | τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει | 1 | If your language does not use an abstract noun for the idea of **full awareness**, you could express the same idea in another way. Alternate translation: “being fully aware of God” or “fully acknowledging that God exists” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 178 | ROM | 1 | 28 | yy1c | figs-metaphor | παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς | 1 | he gave them up to a depraved mind | See how you translated this phrase in [verses 24](../01/24.md) and [26](../01/26.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 179 | ROM | 1 | 28 | p8z2 | figs-genericnoun | εἰς ἀδόκιμον νοῦν | 1 | not proper | Paul is speaking of the minds of these ungodly people in general, not of one particular **mind**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “to disapproved minds” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
| 180 | ROM | 1 | 28 | r1pt | figs-explicit | εἰς ἀδόκιμον νοῦν | 1 | not proper | Here, **mind** refers to a person’s will and moral reasoning. The **mind** of one of these ungodly people is **disapproved**, which means that it has been rejected by God as worthless. If it would be helpful to your readers, you could state these ideas explicitly. Alternate translation: “to a mind that has become worthless” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 181 | ROM | 1 | 28 | ie4l | grammar-connect-logic-result | ποιεῖν | 1 | Here, **to do** could refer to: (1) the result of **a disapproved mind**. Alternate translation: “as a result they do” or “causing them to practice” (2) the purpose of **a disapproved mind**. Alternate translation: “so that they do” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 182 | ROM | 1 | 28 | aye6 | figs-explicit | τὰ μὴ καθήκοντα | 1 | The phrase **those things that are not proper** refers to what Paul describes in [verses 29–31](../01/29.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “those improper things that follow” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 183 | ROM | 1 | 29 | c2e2 | figs-litany | 0 | General Information: | In [verses 29–31](../01/29.md) Paul uses a repetitive series of sentences and ideas to show how evil these ungodly and unrighteous people are. This is a list of the “things that are not proper” of which those people in [verses 18–28](../01/18.md) are guilty. Use a form in your language that someone would use to list things that someone has done wrong. (See: [[rc://en/ta/man/translate/figs-litany]]) | |
| 184 | ROM | 1 | 29 | v0zj | figs-metaphor | πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ | 1 | Paul uses **filled with** figuratively to refer to these ungodly people as if they were a container **filled with** the sins that Paul lists in this clause. Like a container that has been **filled with** something, the people are completely controlled by these sins. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternate translation: “fully controlled by unrighteousness, wickedness, covetousness, and malice” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 185 | ROM | 1 | 29 | t4qm | figs-activepassive | πεπληρωμένους | 1 | They are full of envy, murder, strife, deceit, and evil intentions | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they filled themselves” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 186 | ROM | 1 | 29 | uqks | figs-abstractnouns | πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ; | 1 | If your language does not use abstract nouns for the ideas of **unrighteousness**, **wickedness**, **covetousness**, and **malice**, you could express the same ideas in another way. Alternate translation: “filled with all unrighteous, wicked, covetous, and malicious thoughts” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 187 | ROM | 1 | 29 | a7s3 | figs-metaphor | μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας | 1 | Paul uses **full of** figuratively to refer to these ungodly people as if they were a container **full of** the sins that Paul lists in this clause. Like a container that is **full of** something, the people are completely controlled by these sins. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternate translation: “fully controlled by envy, murder, strife, deceit, and evil intent” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 188 | ROM | 1 | 29 | dzda | figs-abstractnouns | μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας | 1 | If your language does not use abstract nouns for the ideas of **envy**, **murder**, **strife**, **deceit**, and **evil intent**, you could express the same ideas in another way. Alternate translation: “they are full of envious, murderous, contentious, and deceitful thoughts, and they intend to do evil things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 189 | ROM | 1 | 30 | f4tt | figs-nominaladj | θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας…ἀπειθεῖς | 1 | slanderers | Paul is using these adjectives as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “people who hate God, people who are insolent, people who are arrogant, people who are boastful … people who are disobedient” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 190 | ROM | 1 | 30 | th8q | figs-abstractnouns | καταλάλους…ἐφευρετὰς κακῶν | 1 | inventing ways of doing evil | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **slanderers** and **inventors** in another way. Alternate translation: “people who speak against others … people who invent ways to do evil things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 191 | ROM | 1 | 30 | qq50 | figs-possession | ἐφευρετὰς κακῶν | 1 | Paul is using the possessive form to describe **inventors** who invent **evil things**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “they invent evil things” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 192 | ROM | 1 | 31 | i7ix | figs-nominaladj | ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀνελεήμονας | 1 | Paul is using these adjectives as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “people who are senseless, faithless, heartless, and merciless” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 193 | ROM | 1 | 32 | cxx8 | figs-abstractnouns | τὸ δικαίωμα | 1 | They understand the righteous regulations of God | If your language does not use an abstract noun for the idea of **righteous decree**, you could express the same idea in another way. Alternate translation: “what is rightly decreed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 194 | ROM | 1 | 32 | ytu6 | figs-possession | τὸ δικαίωμα τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe a **the righteous decree** that comes from **God**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “God’s righteous decree” or “what God decrees is right” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 195 | ROM | 1 | 32 | z12q | grammar-connect-words-phrases | ὅτι | 1 | are deserving of death | Here, **that** indicates that what follows is the content of the **the righteous decree of God**. If it would be helpful for your readers, you could state this explicitly. Alternate translation: “namely,” or “in other words,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 196 | ROM | 1 | 32 | iqg1 | writing-pronouns | τὰ τοιαῦτα…αὐτὰ…τοῖς πράσσουσιν | 1 | who do them | The pronouns **such things** and **things** and **them** refer to the litany of “the things that are not proper” in [verses 28–31](../01/28/md). If this would confuse your readers, you could make state this explicitly. Alternate translation: “such improper things … these improper things … those who keep doing these improper things” or “these kinds of evil things … these evil things … those who keep doing these evil things” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 197 | ROM | 1 | 32 | p9e9 | figs-nominaladj | ἄξιοι θανάτου | 1 | Paul is using the adjective **worthy** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who deserve death” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 198 | ROM | 1 | 32 | t0ls | figs-abstractnouns | ἄξιοι θανάτου εἰσίν | 1 | If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “are worthy to die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 199 | ROM | 1 | 32 | awth | figs-explicit | ἄξιοι θανάτου εἰσίν | 1 | Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “are worthy to die spiritually” or “are worthy of spiritual death” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 200 | ROM | 2 | intro | dse2 | 0 | # Romans 2 General Notes<br><br>## Structure and formatting<br><br>3. All mankind is condemned because of sin (1:18–3:20)<br> * All non-Jews have sinned (1:18–32)<br> * All Jews have sinned (2:1–3:8)<br><br>In this chapter Paul shifts his audience from Roman Christians to people who “judge” other people and do not believe in Jesus. (See: [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/believe]])<br><br>## Special concepts in this chapter<br><br>### “The Law”<br><br>In this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. Paul says that those who try to obey the Law of Moses will not be justified by trying to obey it. If your language does not use singular nouns in that way, you can use a different expression. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>### Other possible translation difficulties in this chapter<br><br>In [verses 1–5](../02/01.md) Paul uses the singular pronoun “you” and the singular noun “man” to refer to all people in general. If your language does not use singular pronouns or singular nouns to refer to a group of people, you can use a different expression. (See: [[rc://en/ta/man/translate/figs-crowd]] and [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |||
| 201 | ROM | 2 | 1 | y6ts | grammar-connect-logic-result | διὸ | 1 | **Therefore** here marks a new section of the letter. It also introduces a result clause that summarizes the consequences of the behavior that Paul described in [1:18–32](../01/18.md). Use a natural way in your language to indicate result. Alternate translation: “As a result” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 202 | ROM | 2 | 1 | d7pj | figs-crowd | εἶ…κρίνεις…σεαυτὸν κατακρίνεις…πράσσεις, ὁ κρίνων | 1 | Therefore you are without excuse | Paul uses the singular pronoun **you** here to refer to all people in general. See the discussion of this in the General Notes for this chapter. Alternate translation: “every one of you is … every one of you judges … every one of you condemns yourself … every one of you who judges practices” (See: [[rc://en/ta/man/translate/figs-crowd]]) |
| 203 | ROM | 2 | 1 | atxo | ἀναπολόγητος | 1 | Therefore you are without excuse | See how you translated this phrase in [1:20](../01/20.md). | |
| 204 | ROM | 2 | 1 | md5e | figs-exclamations | ὦ ἄνθρωπε | 1 | you | **O man** here is an exclamation that is meant to convict every judgmental person in the human race. Use an exclamation that is natural in your language for communicating this idea. Alternate translation: “every human being” (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 205 | ROM | 2 | 1 | x3mi | grammar-collectivenouns | ἄνθρωπε | 1 | you are | Here, **man** is a singular noun that refers to humanity in general. See the discussion of this in the General Notes for this chapter Alternate translation: “human being” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
| 206 | ROM | 2 | 1 | n2mu | grammar-connect-logic-result | γὰρ | 1 | Here, **for** introduces a reason clause. In the rest of the verse Paul gives the reasons why **anyone who judges** is **without excuse**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 207 | ROM | 2 | 1 | jt4b | writing-pronouns | ἐν ᾧ | 1 | you person, you who judge | The word translated **that which** is a pronoun that refers to any way or any time a person might judge someone else. You may need to make this explicit in your language. Alternate translation: “anytime” or “in anything that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 208 | ROM | 2 | 1 | ybp2 | figs-genericnoun | τὸν ἕτερον | 1 | for what you judge in another you condemn in yourself | Here, **the other** refers to any other person. You may need to make this explicit in your language. Alternate translation: “any other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
| 209 | ROM | 2 | 1 | nz11 | grammar-connect-logic-result | γὰρ | 1 | Here, **for** introduces a clause that explains why these judgmental people are self-condemned. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “this is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 210 | ROM | 2 | 1 | wumc | writing-pronouns | τὰ…αὐτὰ | 1 | The phrase **the same things** refers to acts for which people judge one another. Use a natural way in your language to communicate this idea. Alternate translation: “the very same deeds” or “the same things you judge them for doing” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 211 | ROM | 2 | 2 | jr4i | figs-exclusive | οἴδαμεν | 1 | But we know | Here, **we** could refer to: (1) Paul and the church at Rome. Alternate translation: “all of us believers in Christ” (2) mankind in general. Alternate translation: “all people” Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 212 | ROM | 2 | 2 | qca8 | figs-possession | τὸ κρίμα τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the judgment** that **God** does. If this is not clear in your language, you could use a different expression. Alternate translation: “God’s judgment” or “how God judges” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 213 | ROM | 2 | 2 | kfy1 | figs-abstractnouns | τὸ κρίμα τοῦ Θεοῦ ἐστιν κατὰ ἀλήθειαν | 1 | God’s judgment is according to truth when it falls on those | If your language does not use abstract nouns for the ideas of **judgment** and **truth**, you could express the ideas in another way. Alternate translation: “how God judges is according to what is true” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 214 | ROM | 2 | 2 | lfqn | figs-explicit | κατὰ ἀλήθειαν | 1 | God’s judgment is according to truth when it falls on those | This phrase indicates the manner in which God will judge those who act sinfully. He will judge them according to the sins they truly committed. If this phrase might confuse your readers, you could express the meaning plainly. Alternate translation: “based on the facts” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 215 | ROM | 2 | 2 | j46f | τοὺς…πράσσοντας | 1 | See how you translated this phrase in [1:32](../01/32/.md). | ||
| 216 | ROM | 2 | 2 | mjao | figs-explicit | τὰ τοιαῦτα | 1 | Here, **such things** refers to the litany of “the things that are not proper” in [1:28–32](../01/28/md). If this would confuse your readers, you could state this explicitly. Alternate translation: “such improper things” or “these kinds of evil things” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 217 | ROM | 2 | 3 | zwg7 | figs-rquestion | λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ? | 1 | person | Paul is using a rhetorical question here to emphasize that these judgmental people should know that God will finally judge them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “But you should not think, O man, who judges those who are practicing such things and you are doing the same things, that you will escape from the judgment of God!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 218 | ROM | 2 | 3 | jct9 | writing-pronouns | τοῦτο | 1 | The pronoun **this** refers to the final clause of this verse **that you will escape from the judgment of God**. You could use a natural way in your language to make this idea explicit. Alternate translation: “this fact” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 219 | ROM | 2 | 3 | ysys | figs-infostructure | τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ | 1 | If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “that you will escape from the judgment of God, O man, who judges those who are practicing such things and you are doing the same things” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 220 | ROM | 2 | 3 | rk75 | figs-exclamations | ὦ ἄνθρωπε | 1 | you who judge those who practice such things although you do the same things | See how you translated this phrase in [verse 1](../02/01.md). (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 221 | ROM | 2 | 3 | mo4p | figs-explicit | τὰ τοιαῦτα…αὐτά | 1 | The phrases **such things** and **the same things** refer to the litany of “the things that are not proper” in [1:28–32](../01/28/md). See how you translated **such things** in [verse 2](../02/02.md) and **the same things** in [verse 1](../02/01.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 222 | ROM | 2 | 3 | bd82 | figs-personification | ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ | 1 | Here, **judgment** is spoken of figuratively as though it were a person who someone could **escape** from. Paul means that no one can avoid God’s judgment. If this might confuse your readers, you could express the meaning in a non-figurative way. Alternate translation: “that you will not prevent God’s judgment” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 223 | ROM | 2 | 3 | hpej | figs-explicit | τὸ κρίμα τοῦ Θεοῦ | 1 | See how you translated this phrase in [verse 2](../02/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 224 | ROM | 2 | 4 | pex3 | figs-rquestion | ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ, εἰς μετάνοιάν σε ἄγει? | 1 | Or do you think so little of the riches of his goodness, his delayed punishment, and his patience … repentance? | Paul is using a rhetorical question here to emphasize that these judgmental people should know that **the kindness of God leads** them **to repentance**. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You who scorn the riches of his kindness and forbearance and patience surely know that the kindness of God leads you to repentance!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 225 | ROM | 2 | 4 | v9yf | figs-crowd | καταφρονεῖς…σε | 1 | In this verse Paul uses the singular pronoun **you** here to refer to all of humanity in general. See how you translated **you** in [verses 1](../02/01.md) and [3](../02/03.md). (See: [[rc://en/ta/man/translate/figs-crowd]]) | |
| 226 | ROM | 2 | 4 | w537 | figs-metaphor | τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας | 1 | Do you think so little of the riches … patience | Paul speaks figuratively of God’s **kindness and forbearance and patience** as if they were wealth that could be acquired or rejected. If this might confuse your readers, you could use a simile or express the meaning plainly. Alternative translation: “acquiring his wonderful kindness and forbearance and patience” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 227 | ROM | 2 | 4 | swj9 | figs-abstractnouns | τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας | 1 | Do you not know that his goodness is meant to lead you to repentance? | If your language does not use abstract nouns for the ideas behind the words **kindness**, **forbearance**, and **patience**, you could express these ideas in another way. Alternate translation: “of how kind, forbearing, and patient he is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 228 | ROM | 2 | 4 | pplt | figs-possession | τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας…τὸ χρηστὸν τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe the **kindness**, **forbearance**, and **patience** that characterize **God**. If this is not clear in your language, you could use a different expression. Alternate translation: “of God’s kindness, forbearance, and patience … God’s kindness” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 229 | ROM | 2 | 4 | acip | figs-personification | τὸ χρηστὸν τοῦ Θεοῦ, εἰς μετάνοιάν σε ἄγει | 1 | Paul speaks of **the kindness of God** figuratively as if it were a person who could lead someone **to repentance**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “God uses his kindness to cause you to repent” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 230 | ROM | 2 | 4 | u0io | grammar-connect-logic-goal | εἰς μετάνοιάν σε ἄγει | 1 | Here, **to repentance** is a goal clause. Paul is stating the goal of **the kindness of God**. Use a natural way in your language to indicate a goal clause. Alternate translation: “leads you to repent” or “guides you to deeply change the way you perceive things” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 231 | ROM | 2 | 4 | jamv | figs-abstractnouns | μετάνοιάν | 1 | If your language does not use an abstract noun for the idea of **repentance**, you could express the same idea in another way. Alternate translation: “to deeply change the way you perceive things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 232 | ROM | 2 | 5 | agl8 | figs-metaphor | κατὰ δὲ τὴν σκληρότητά σου | 1 | But it is to the extent of your hardness and unrepentant heart | Paul speaks figuratively of these people as if they were a hard substance. He means that these people stubbornly refuse to repent from their judgmental way of life. If this might confuse your readers, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “But according to your stubbornness” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 233 | ROM | 2 | 5 | v6z1 | figs-metonymy | ἀμετανόητον καρδίαν | 1 | Here, **heart** figuratively refers to a person’s will or inner being. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “unrepentant will” or “unwillingness to repent” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 234 | ROM | 2 | 5 | fv4k | figs-metaphor | θησαυρίζεις σεαυτῷ ὀργὴν | 1 | you are storing up for yourself wrath | Here Paul speaks of **wrath** figuratively as if it were an object that someone could store up. He means that the longer people refuse to repent, the greater is God’s wrath against them. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “you are increasing how much wrath God has against you” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 235 | ROM | 2 | 5 | s7cs | figs-metonymy | ὀργὴν…ὀργῆς | 1 | you are storing up for yourself wrath | Here Paul uses **wrath** figuratively to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. See how you translated the same use of this word in [1:18](../01/18.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 236 | ROM | 2 | 5 | pck0 | figs-explicit | ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ | 1 | Paul assumes that his readers will know that both **the day of wrath** and **the revelation of the righteous judgment of God** refer to the time in the future when God will punish all wicked people. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “at the time God finally punishes wicked people and reveals his righteous judgment” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 237 | ROM | 2 | 5 | uz3k | figs-possession | ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe a **day** that is characterized by **wrath** and by **the revelation of the righteous judgment of God**. If this is not clear in your language, you could express the meaning differently. Alternate translation: “on the day characterized by God’s wrath and the revelation of his righteous judgment” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 238 | ROM | 2 | 5 | ay1h | figs-abstractnouns | ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ | 1 | If your language does not use abstract nouns for the ideas of **wrath**, **revelation**, and **judgment**, you could express the same ideas in another way. Alternate translation: “on the day of God’s wrathful acts when he reveals how righteously he judges” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 239 | ROM | 2 | 5 | fnpj | figs-possession | ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the righteous judgment of God** as what **the revelation** reveals. If this is not clear in your language, you could use an alternate expression. Alternate translation: “when God reveals his righteous judgment” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 240 | ROM | 2 | 5 | sume | figs-possession | δικαιοκρισίας τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the righteous judgment** that is carried out by **God**. If this is not clear in your language, you could use an alternate expression. Alternate translation: “of God judging righteously” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 241 | ROM | 2 | 6 | frov | figs-quotations | ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ | 1 | This clause is a quotation from the Old Testament ([Psalm 62:12](../psa/062/012.md)). If it would be more natural in your language, you could express this as a direct quotation. (See: [[rc://en/ta/man/translate/figs-quotations]]) | |
| 242 | ROM | 2 | 6 | jwcx | figs-metaphor | ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ | 1 | Here Paul uses **pay back** figuratively to refer to appropriately punishing or rewarding someone as if the punishment or reward was reciprocal payment for that person’s deeds. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “will appropriately punish or reward each one according to his deeds” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 243 | ROM | 2 | 6 | gj1q | figs-abstractnouns | τὰ ἔργα αὐτοῦ | 1 | to every person according to his actions | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **deeds** in another way. Alternate translation: “how he acts” or “what he does” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 244 | ROM | 2 | 7 | ylpm | 0 | General Information: | In [verses 7–10](../02/07.md) Paul explains what he means when he said in [verse 6](../02/06.md) that God will “pay back to each according to his deeds.” | ||
| 245 | ROM | 2 | 7 | rrbf | figs-infostructure | τοῖς…καθ’ ὑπομονὴν ἔργου ἀγαθοῦ, δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν, ζωὴν αἰώνιον; | 1 | If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “eternal life to those who are seeking glory and honor and incorruptibility according to endurance of good work” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 246 | ROM | 2 | 7 | gec6 | figs-ellipsis | ζωὴν αἰώνιον | 1 | seeking | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the previous verse. Alternate translation: “eternal life is what God pays back” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 247 | ROM | 2 | 7 | sqdo | figs-metaphor | τοῖς…ζητοῦσιν | 1 | Paul uses **seeking** figuratively to refer to these people as if they were trying to find something. He means that they are trying to live in such a way as to obtain **glory and honor and incorruptibility**. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “to those who … keep trying to attain” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 248 | ROM | 2 | 7 | zyff | τοῖς…καθ’ ὑπομονὴν ἔργου ἀγαθοῦ…ζητοῦσιν, ζωὴν αἰώνιον | 1 | Here, **according to** could indicate: (1) the means by which these people **are seeking glory and honor and incorruptibility**. Alternate translation: “everlasting life to those who, by means of endurance of good work, are seeking glory and honor and incorruptibility” (2) the reason why God gives these people **everlasting live**. Alternate translation: “because they endure in good work and are seeking glory and honor and incorruptibility, everlasting life” | ||
| 249 | ROM | 2 | 7 | d2gw | figs-abstractnouns | καθ’ ὑπομονὴν ἔργου ἀγαθοῦ | 1 | If your language does not use an abstract noun for the idea of **endurance**, you could express the same idea in another way. Alternate translation: “according to the fact that they keep on doing good work” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 250 | ROM | 2 | 7 | ub51 | figs-abstractnouns | δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν | 1 | praise, honor, and incorruptibility | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **glory**, **honor**, and **incorruptibility** in another way. Alternate translation: “for God to glorify, honor, and cause them to live forever” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 251 | ROM | 2 | 8 | j1e6 | figs-abstractnouns | ἐξ ἐριθείας | 1 | wrath and fierce anger will come | If your language does not use an abstract noun for the idea of **ambition**, you could express the same idea in another way. Alternate translation: “from being selfishly ambitious” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 252 | ROM | 2 | 8 | fcb4 | figs-doublet | καὶ ἀπειθοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ | 1 | disobey the truth but obey unrighteousness | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show how sinful these people are. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who are disobedient to all that is true and right” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 253 | ROM | 2 | 8 | xhtm | figs-personification | ἀπειθοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ | 1 | Here, **the truth** is spoken of figuratively as if it were a person whom someone could disobey, and **unrighteousness** is spoken of as if it were a person whom someone could obey. Paul means that these people reject what God says is true and right by **disobeying** him. If this might confuse your readers, you could express this meaning plainly. Alternate translation: “who reject what God says is true and right by disobeying him” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 254 | ROM | 2 | 8 | m7pm | figs-abstractnouns | τῇ ἀληθείᾳ…τῇ ἀδικίᾳ | 1 | If your language does not use abstract nouns for the ideas of **truth** and **unrighteousness**, you could express the same ideas in another way. Alternate translation: “what is true … what is unrighteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 255 | ROM | 2 | 8 | ytny | figs-ellipsis | ὀργὴ καὶ θυμός | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the [verse 6](../02/06.md). Alternate translation: “wrath and anger is what God pays back” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 256 | ROM | 2 | 8 | exor | figs-metonymy | ὀργὴ | 1 | Here Paul uses **wrath** figuratively to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. See how you translated the same use of this word in [1:18](../01/18.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 257 | ROM | 2 | 8 | wa6f | figs-abstractnouns | ὀργὴ καὶ θυμός | 1 | self-seeking | If your language does not use an abstract noun for the ideas of **wrath** and **anger**, you could express the same ideas in another way. Alternate translation: “God is wrathful and angry” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 258 | ROM | 2 | 8 | blwx | figs-doublet | ὀργὴ καὶ θυμός | 1 | The words **wrath** and **anger** mean basically the same thing. The repetition is used to emphasize God’s intense anger toward people who are **disobedient to the truth**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “fierce wrath” or “angry wrath” or “wrathful anger” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 259 | ROM | 2 | 9 | ospb | figs-metaphor | θλῖψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν | 1 | Paul speaks figuratively of **Tribulation and distress** as if these ideas were located on top of a person. He means that every **evil** person will experience **Tribulation and distress**. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “Every human soul that produces the evil will experience tribulation and distress” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 260 | ROM | 2 | 9 | qonf | figs-abstractnouns | θλῖψις καὶ στενοχωρία | 1 | If your language does not use abstract nouns for the ideas of **Tribulation** and ** distress**, you could express the same ideas in another way. Alternate translation: “difficult and distressing times” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 261 | ROM | 2 | 9 | u8f7 | figs-doublet | θλῖψις καὶ στενοχωρία | 1 | tribulation and distress on | These two words mean basically the same thing. The repetition is used to emphasize how intense God’s judgment will be against these people. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “Distressing tribulation” or “Intense distress” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 262 | ROM | 2 | 9 | ck9i | figs-synecdoche | πᾶσαν ψυχὴν ἀνθρώπου | 1 | Paul uses **soul of man** to refer to the whole life of a person. If this might confuse your readers, you could use express the meaning plainly. Alternate translation: “every human being” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
| 263 | ROM | 2 | 9 | msox | figs-gendernotations | ἀνθρώπου | 1 | Although the term **man** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “of a person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 264 | ROM | 2 | 9 | n7q4 | figs-nominaladj | τὸ κακόν | 1 | has practiced evil | Paul is using the adjective **evil** as a noun in order to describe things people do. If your language does not use adjectives in this way, you could translate this with a noun phrase. Alternate translation: “what is evil” or “things that are evil” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 265 | ROM | 2 | 9 | a9s5 | figs-explicit | Ἰουδαίου τε πρῶτον καὶ Ἕλληνος | 1 | to the Jew first | This phrase could mean: (1) the Jews will have greater responsibility because God offered salvation to them first. Alternate translation: “especially for the Jewish person and also for the non-Jewish person” (2) the Jews will be judged before non-Jews, which is the same meaning as in [1:16](../01/16.md). Alternate translation: “first for the Jewish person and then for the non-Jewish person” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 266 | ROM | 2 | 9 | csnc | figs-explicit | Ἕλληνος | 1 | to the Jew first | See how you translated this phrase in [1:16](../01/16.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 267 | ROM | 2 | 10 | i9tg | figs-abstractnouns | δόξα…καὶ τιμὴ | 1 | practices good | If your language does not use abstract nouns for the ideas of **glory** and **honor**, you could express the same ideas in another way. Alternate translation: “God will glorify and honor” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 268 | ROM | 2 | 10 | t2od | figs-abstractnouns | εἰρήνη | 1 | practices good | If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Here, **peace** could refer to: (1) feeling calm and secure. Alternate translation: “a peaceful feeling” (2) being at peace with God. Alternate translation: “a peaceful relationship with God” (3) both a peaceful feeling and a peaceful relationship with God. “a peaceful feeling and a peaceful relationship with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 269 | ROM | 2 | 10 | ib56 | figs-nominaladj | τὸ ἀγαθόν | 1 | first | Paul is using the adjective **good** as a noun in order to describe things people do. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “good deeds” or “things that are good” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 270 | ROM | 2 | 10 | u06j | figs-explicit | Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι | 1 | See how you translated this phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 271 | ROM | 2 | 11 | eol0 | figs-abstractnouns | οὐ…ἐστιν προσωπολημψία παρὰ τῷ Θεῷ | 1 | If your language does not use an abstract noun for the idea of **favoritism**, you could express the same idea in another way. Alternate translation: “God does not honor one type of person above another” or “God is not more favorable toward one person than another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 272 | ROM | 2 | 12 | wkx8 | grammar-connect-logic-result | γὰρ | 1 | For as many as have sinned | **For** here indicates that what follows in [verses 12–16](../02/12.md) gives the reason for the phrase “there is no favoritism with God” in the previous verse. Use a natural way in your language to make this emphasis explicit. Alternate translation: “This is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 273 | ROM | 2 | 12 | ecsk | figs-explicit | ὅσοι…ἀνόμως ἥμαρτον | 1 | Paul uses this phrase to refer to non-Jews, which he calls “the Greek” in [verses 9–10](../02/09.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “as many non-Jewish people as have sinned without the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 274 | ROM | 2 | 12 | t3qs | grammar-collectivenouns | ἀνόμως…ἀνόμως…νόμῳ…νόμου | 1 | The word **law** is a singular noun that refers to a group of laws that God gave Israel through Moses. See the discussion of this term in the General Notes for this chapter. Alternate translation: “without God’s laws … without God’s laws … God’s laws … God’s laws” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 275 | ROM | 2 | 12 | m6cy | figs-idiom | ἀνόμως…ἀνόμως | 1 | as many as have sinned | Here, **without the law** refers to not knowing God’s **law**. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “without knowing God’s law” or “in ignorance of God’s law” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 276 | ROM | 2 | 12 | qkh4 | figs-metonymy | καὶ ἀπολοῦνται | 1 | Here Paul uses **perish** figuratively to refer to eternal punishment in hell that occurs after physical death. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “will also be punished eternally” or “will also experience eternal punishment” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 277 | ROM | 2 | 12 | jwvz | figs-explicit | ὅσοι ἐν νόμῳ ἥμαρτον | 1 | Paul uses this phrase to refer to Jews, who are the people to whom God gave his law. If this might confuse your readers, you could state this explicitly. Alternate translation: “as many Jewish people as have sinned with the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 278 | ROM | 2 | 12 | w4cp | figs-activepassive | διὰ νόμου κριθήσονται | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God will judge by his law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 279 | ROM | 2 | 12 | a0k4 | figs-explicit | διὰ νόμου | 1 | Here, **by** indicates that **the law** is the standard by which God will judge those who know his law. If this might confuse your readers, you could state this explicitly. Alternate translation: “according to what the law requires” or “by what the law says” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 280 | ROM | 2 | 13 | sw8x | grammar-connect-logic-result | γὰρ | 1 | **For** here indicates that this verse gives the reason why God judges both groups of people mentioned in the previous verse. Use a natural way in your language to indicate the reason why someone does something. Alternate translation: “God judges both groups of people impartially because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 281 | ROM | 2 | 13 | a8ra | grammar-collectivenouns | νόμου…νόμου | 1 | See how you translated **the law** in the previous verse. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 282 | ROM | 2 | 13 | eg4h | figs-metaphor | οὐ…δίκαιοι παρὰ τῷ Θεῷ | 1 | who are righteous before God | Paul uses **with God** figuratively here to describe **righteous** people as if they were located in the presence of **God**. He means that God makes them right with himself. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “are not made righteous by God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 283 | ROM | 2 | 13 | c1bu | figs-activepassive | οἱ ποιηταὶ νόμου δικαιωθήσονται | 1 | who will be justified | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who will do the action, Paul implies that “God” will do it. Alternate translation: “God will justify the doers of the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 284 | ROM | 2 | 14 | q2id | grammar-connect-logic-result | γὰρ | 1 | they do not have the law | **For** here indicates that [verses 14–16](../02/14.md) give another reason why God judges both groups of people mentioned in [verse 12](../02/12.md). [Verses 14–16](../02/14.md) explain why **Gentiles** who do not know God’s law are still sinners. Use a natural way in your language to indicate the reason why someone does something. Alternate translation: “God also judges both groups of people impartially because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 285 | ROM | 2 | 14 | vlum | figs-metaphor | τὰ μὴ νόμον ἔχοντα…νόμον μὴ ἔχοντες | 1 | Paul speaks figuratively of these people as if they own or possess **the law**. He means that they are unaware of the law that God gave to the Jewish people. If this might confuse your readers, you could express the meaning plainly. See how you translated “without the law” in [verse 12](../02/12.md). Alternative translation: “who are unaware of God’s law … who are unaware of God’s law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 286 | ROM | 2 | 14 | zhmw | grammar-collectivenouns | νόμον…τοῦ νόμου…νόμον | 1 | See how you translated **the law** in [verse 12](../02/12.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 287 | ROM | 2 | 14 | h53h | figs-abstractnouns | φύσει…ποιῶσιν | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **nature** in another way. Alternate translation: “naturally do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 288 | ROM | 2 | 14 | atda | figs-possession | τὰ τοῦ νόμου | 1 | Paul is using the possessive form to describe the specific rules that make up **the law**. If this is not clear in your language, you could use a different expression. Alternate translation: “the rules within the law” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 289 | ROM | 2 | 14 | symg | figs-personification | ἑαυτοῖς εἰσιν νόμος | 1 | Here Paul speaks of **Gentiles** figuratively as if they were **a law**. Paul means that the non-Jewish people still have their own rules about what is right and wrong that are also part of God’s **law**. If this might confuse your readers, you could express this meaning in plainly. Alternate translation: “are actually obeying the God’s law” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 290 | ROM | 2 | 15 | xl6v | figs-metaphor | οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου, γραπτὸν ἐν ταῖς καρδίαις αὐτῶν | 1 | By this they show | Paul speaks figuratively of the non-Jewish people obeying some basic rules from the Law of Moses as if they were showing **the work of the law** to other people. He means that non-Jewish people demonstrate that they naturally understand some rules of the law by obeying those rules. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “who make others aware that they understand the work of the law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 291 | ROM | 2 | 15 | wtit | figs-metaphor | τὸ ἔργον τοῦ νόμου, γραπτὸν ἐν ταῖς καρδίαις αὐτῶν | 1 | By this they show | Here Paul speaks figuratively of **the works of the law** as if they can be written on the surfaces of peoples’ hearts. He means that God has enabled non-Jewish people to know generally what is right or wrong even though they do not know the Law of Moses. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “they know the work of the law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 292 | ROM | 2 | 15 | x35c | figs-possession | τὸ ἔργον τοῦ νόμου | 1 | the actions required by the law are written in their hearts | Paul is using the possessive form to describe **the work** that characterizes obeying **the law**. This phrase has a similar meaning to “the things of the law” in the previous verse. If this is not clear in your language, you could use a different expression. Alternate translation: “the work that the law requires a person to do” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 293 | ROM | 2 | 15 | v60q | figs-activepassive | γραπτὸν ἐν ταῖς καρδίαις αὐτῶν | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God wrote on their hearts” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 294 | ROM | 2 | 15 | ja5s | figs-metonymy | ἐν ταῖς καρδίαις αὐτῶν | 1 | See how you translated “heart” in [1:21](../01/21.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 295 | ROM | 2 | 15 | jmeo | figs-genericnoun | συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως | 1 | bears witness to them, and their own thoughts either accuse or defend them | Paul uses the singular **conscience** figuratively to refer to the individual consciences of these people. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “their consciences bearing witness” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
| 296 | ROM | 2 | 15 | z28q | figs-personification | συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως | 1 | bears witness to them, and their own thoughts either accuse or defend them | Here Paul uses **conscience** figuratively as if it were a person **bearing witness** in a courtroom. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “their conscience confirms that this is true” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 297 | ROM | 2 | 15 | ub8t | figs-distinguish | συνμαρτυρούσης…καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων | 1 | This clause explains what **bearing witness** means. If this might confuse your readers, you can make the relationship between these phrases clearer or begin a new sentence. Alternate translation: “bearing witness, namely, the thoughts of each person both accusing or even defending them” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 298 | ROM | 2 | 15 | qk53 | figs-personification | καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων | 1 | Here, **thoughts** are spoken of figuratively as if they were a person who could accuse or defend someone in court. If this might confuse your readers, you could express this meaning in a non-figurative way. Alternate translation (remove preceding comma): “by accusing or defending them in the way they think” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 299 | ROM | 2 | 16 | o6kx | figs-metonymy | ἐν ἡμέρᾳ | 1 | Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “a point in time is coming” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 300 | ROM | 2 | 16 | c5fp | figs-explicit | ἐν ἡμέρᾳ ὅτε κρίνει ὁ Θεὸς | 1 | on the day when God will judge | Paul assumes that his readers will know that **the day when God will judge** refers to the time in the future when God will judge everyone, as Paul also mentioned in [verses 2](../02/02.md) and [5](../02/05.md). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “at the future time when God finally judges” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 301 | ROM | 2 | 16 | lyvd | figs-possession | τὰ κρυπτὰ τῶν ἀνθρώπων | 1 | Paul is using the possessive form to describe **secrets** that **men** have. These **secrets** are specifically secret thoughts that people have, as indicated by the word “thoughts” in the previous verse. If this is not clear in your language, you could use a different expression. Alternate translation: “men’s secrets” or “the secrets that men keep” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 302 | ROM | 2 | 16 | gxet | figs-abstractnouns | τὰ κρυπτὰ τῶν ἀνθρώπων | 1 | If your language does not use an abstract noun for the idea of **secrets**, you could express the same idea in another way. Alternate translation: “what men secretly think” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 303 | ROM | 2 | 16 | r8hz | figs-gendernotations | τῶν ἀνθρώπων | 1 | Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “of human beings” or “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 304 | ROM | 2 | 16 | xb7t | figs-infostructure | κατὰ τὸ εὐαγγέλιόν μου, διὰ Χριστοῦ Ἰησοῦ | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through Christ Jesus, according to my gospel” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 305 | ROM | 2 | 16 | e9bp | figs-metaphor | κατὰ τὸ εὐαγγέλιόν μου | 1 | Paul speaks figuratively of the **gospel** as if it belongs to him. He means that this is the **gospel** God has entrusted him to preach. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “according to God’s gospel that I preach” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 306 | ROM | 2 | 17 | lc6m | grammar-connect-words-phrases | δὲ | 1 | Connecting Statement: | **But** here indicates that in [verses 17–29](../02/17.md) Paul changes topics from talking about non-Jewish people who don’t know the Law of Moses to Jews who know the Law. He explains why the Jews as well cannot escape God’s judgment. Alternate translation: “You also need to know that” or “However” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 307 | ROM | 2 | 17 | cnq7 | grammar-connect-condition-fact | εἰ | 1 | if you call yourself a Jew | Here, **if** indicates the beginning of a conditional sentence that extends from this verse to [verse 21](../02/21.md). Paul speaks as if these descriptions of Jews were hypothetical possibilities, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since” or “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) |
| 308 | ROM | 2 | 17 | kfe8 | figs-youcrowd | σὺ | 1 | Even though Paul is speaking to Jewish people, he is hypothetically addressing an individual, so **you** and **your** and **yourself** is singular throughout [2:17–27](../02/17.md) unless otherwise noted. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** and **yourself** in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]]) | |
| 309 | ROM | 2 | 17 | pglg | figs-metaphor | σὺ Ἰουδαῖος ἐπονομάζῃ | 1 | Paul speaks figuratively of the Jews as if they named themselves. He means that they consider themselves to be Jews. If this would confuse your readers, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “you call yourself Jewish” or “you regard yourself as truly Jewish” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 310 | ROM | 2 | 17 | gz6j | figs-ellipsis | ἐπαναπαύῃ νόμῳ, | 1 | rest upon the law | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context, which is God’s judgment of sinners. Alternate translation: “rely upon the law to escape God’s judgment” or “rely upon the law to save you from God’s judgment” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 311 | ROM | 2 | 17 | dapj | figs-metaphor | καυχᾶσαι ἐν Θεῷ | 1 | Paul speaks figuratively of the Jews as if they were boasting inside of **God**. He means that the Jews brag that they are the only nation that knows God. If your readers would not understand this, you could express the meaning plainly. Alternative translation, “brag that you are the only ones who know God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 312 | ROM | 2 | 18 | xn6w | grammar-connect-logic-result | καὶ γινώσκεις τὸ θέλημα, καὶ δοκιμάζεις τὰ διαφέροντα, κατηχούμενος ἐκ τοῦ νόμου, | 1 | because you have been instructed from the law | If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “and because you are instructed from the law, you know his will and approve of what is excellent” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 313 | ROM | 2 | 18 | qxkt | figs-abstractnouns | τὸ θέλημα | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **will** in another way. Alternate translation: “what God wills” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 314 | ROM | 2 | 18 | aqbh | figs-activepassive | κατηχούμενος ἐκ τοῦ νόμου | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “others having instructed you from the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 315 | ROM | 2 | 19 | nk76 | figs-rpronouns | πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι | 1 | Paul uses the word **yourself** to emphasize how **convinced** the Jews are that they are the only ones who can spiritually guide others. Use a way that is natural in your language to express this emphasis. Alternate translation: “and you have convinced yourself that you alone are a guide” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) | |
| 316 | ROM | 2 | 19 | wi7z | figs-metaphor | ὁδηγὸν εἶναι τυφλῶν | 1 | you yourself are a guide to the blind, a light to those who are in darkness | Paul uses **guide** figuratively to refer to the Jews as if they were the only people who could clearly see. He also uses **blind** figuratively to refer to non-Jews as if they were unable to see. He means that the Jews think they are the only ones who can teach others God’s truth. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “that you are the only ones who can teach others what is true about God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 317 | ROM | 2 | 19 | beop | figs-abstractnouns | ὁδηγὸν εἶναι τυφλῶν | 1 | If your language does not use an abstract noun for the idea of **guide**, you could express the same idea in another way. Alternate translation: “that you can guide blind men” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 318 | ROM | 2 | 19 | ql0b | figs-gendernotations | τυφλῶν | 1 | Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “to blind people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 319 | ROM | 2 | 19 | j76c | figs-doublet | ὁδηγὸν…τυφλῶν, φῶς τῶν ἐν σκότει | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how strongly the Jews believed that non-Jews were ignorant about God’s truth. If saying the same thing twice might be confusing for your readers, you can combine the two ideas into one. Alternate translation: “the only ones who can guide those who are unaware of what is true about God” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 320 | ROM | 2 | 19 | xlge | figs-metaphor | φῶς τῶν ἐν σκότει | 1 | Here Paul uses **light** figuratively to refer to a Jewish person, and he uses **those in darkness** figuratively to refer to non-Jews. He means that the Jews think they can teach non-Jews about God the way that a **light** shines on people who are in a dark place. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “someone who can reveal what is true about God to those who do not know about God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 321 | ROM | 2 | 20 | ymey | grammar-connect-logic-result | παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ | 1 | If it would be more natural in your language, you could change the order of these phrases, since the third phrase gives the reason for the result that the first two phrases describe. Alternate translation: “since having in the law the form of the knowledge and of the truth, you believe you should be an instructor of foolish men, a teacher of little children” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 322 | ROM | 2 | 20 | pf6v | figs-doublet | παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how strongly the Jews believed that non-Jews were ignorant about God’s truth. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “the only people who can instruct those people who are as foolish as children” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 323 | ROM | 2 | 20 | ar5a | figs-metaphor | διδάσκαλον νηπίων | 1 | a teacher of little children | Paul speaks figuratively of the non-Jews as if they were **little children**. He means that they are ignorant about God. If your readers would not understand this, you could express the meaning plainly or use a simile. Alternative translation: “people who are spiritually ignorant” or “people who are like uneducated infants” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 324 | ROM | 2 | 20 | ose0 | figs-metaphor | ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ | 1 | Paul speaks figuratively of **the law** as if it were a physical shape that someone could possess. He means that **the law** contains God’s true knowledge that the Jews think they exclusively own. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “understanding through God’s law how a person can truly know God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 325 | ROM | 2 | 20 | ua61 | figs-possession | τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας | 1 | Paul is using the possessive forms **of the knowledge** and **of the truth** to describe the **form** of **the law**. Here, **of knowledge** and **of the truth** could indicate: (1) what **the law** contains. Alternate translation: “the form that contains the knowledge and the truth” (2) what **the law** represents. Alternate translation: “what represents knowledge and truth” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 326 | ROM | 2 | 20 | y6i5 | figs-abstractnouns | τῆς γνώσεως καὶ τῆς ἀληθείας | 1 | If your language does not use abstract nouns for the ideas of **knowledge** and ** truth**, you could express the same ideas in another way. Alternate translation: “of what we know about God and what is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 327 | ROM | 2 | 21 | vy0h | figs-rquestion | ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις? ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις? | 1 | In [verses 21–23](../02/21.md) Paul transitions from his description of the Jews in [verses 17–20](../02/17.md) to a series of rhetorical questions. These questions emphasize the hypocrisy of the Jews, who thought they were superior to non-Jews because they knew the Law of Moses. If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “then you, who teach another, do not teach yourself! You, who preach not to steal, actually steal!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 328 | ROM | 2 | 21 | rftq | grammar-connect-words-phrases | οὖν | 1 | Here, **then** indicates that what follows is the second half of the factual conditional statement that Paul began with “if you name yourself a Jew” in [verse 17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. If you divided [verses 17–21](../02/17.md) into separate sentences, then you may need to include a short form of the “if” statement here. Alternate translation: “if all this is really true, then” or “since all this is really true, then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 329 | ROM | 2 | 21 | uq9y | grammar-collectivenouns | ἕτερον | 1 | You who teach others, do you not teach yourself? | Here, **another** is a singular pronoun that refers to a group of people. If your language does not use singular pronouns in that way, you can use a different expression. Alternate translation: “other people” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
| 330 | ROM | 2 | 21 | abq0 | figs-explicit | σεαυτὸν οὐ διδάσκεις | 1 | Here Paul implies that the Jews need to **teach** themselves because they do not actually obey the laws that they teach. They act as if they do not know the Law of Moses. If this might confuse your readers, you could state this explicitly. Alternate translation: “since you don’t obey the law, do you not teach yourself” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 331 | ROM | 2 | 22 | parm | figs-rquestion | ὁ λέγων μὴ μοιχεύειν, μοιχεύεις? ὁ βδελυσσόμενος τὰ εἴδωλα, ἱεροσυλεῖς? | 1 | You who preach against stealing, do you steal? | Like in the previous verse, Paul is not asking for information here, but is using the question form twice to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “You, who says not to commit adultery, actually commit adultery! You, who abhor idols, actually rob temples!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 332 | ROM | 2 | 22 | dmpg | figs-explicit | ἱεροσυλεῖς | 1 | You who preach against stealing, do you steal? | Here Paul implies that the **temples** the Jews **rob** are where **idols** are kept and worshipped. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “do you rob temples where idols are kept” or “should you actually enter an idol temple and rob it” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 333 | ROM | 2 | 23 | z80m | figs-rquestion | ὃς ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου, τὸν Θεὸν ἀτιμάζεις | 1 | Like in the previous two verses, Paul is not asking for information here, but is using the question form to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or exclamation and communicate the emphasis in another way. Alternate translation: “You, who boast in the law, actually dishonor God through the transgression of the law!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 334 | ROM | 2 | 23 | grr3 | figs-metaphor | ὃς ἐν νόμῳ καυχᾶσαι | 1 | You who boast in the law, do you dishonor God by breaking the law? | Paul uses **in the law** figuratively as if it were something that people could boast inside of. He means that the Jews brag that they are the only nation who knows God’s law, which has similar meaning to “boast in God” in [verse 17](../02/17.md). If this might confuse your readers, you could express the meaning plainly. Alternative translation, “You, who brag that you are the only ones who know God’s law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 335 | ROM | 2 | 23 | ob98 | figs-abstractnouns | διὰ τῆς παραβάσεως τοῦ νόμου | 1 | If your language does not use an abstract noun for the idea of **transgression**, you could express the same idea in another way. Alternate translation: “by transgressing the law” or “by breaking the law” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 336 | ROM | 2 | 24 | yp4l | figs-infostructure | τὸ γὰρ ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται | 1 | If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “For, just as it is written, ‘the name of God is blasphemed among the Gentiles because of you.’” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 337 | ROM | 2 | 24 | z54i | grammar-connect-logic-result | γὰρ | 1 | **For** here indicates that what follows is the reason why the previous statement is true. If it might help your readers, you could state this explicitly. Alternate translation: “These things I have said about you are true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 338 | ROM | 2 | 24 | lk5n | figs-quotemarks | τὸ…ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν | 1 | In this clause Paul quotes part of [Isaiah 52:5](../../isa/52/05.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 339 | ROM | 2 | 24 | c4sk | figs-possession | τὸ…ὄνομα τοῦ Θεοῦ | 1 | Paul is using the possessive form to indicate the **name** that belongs to **God**. Paul does not mean that **God** is a **name**. If this is not clear in your language, you could use a different expression. Alternate translation: “God’s name” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 340 | ROM | 2 | 24 | mvwq | figs-synecdoche | τὸ…ὄνομα τοῦ Θεοῦ | 1 | Paul uses **the name of God** figuratively to refer to**God** himself. If this would be misunderstood in your language, you could express the meaning plainly, as in the UST. (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
| 341 | ROM | 2 | 24 | ccm9 | figs-activepassive | τὸ…ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the Gentiles blaspheme the name of God because of you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 342 | ROM | 2 | 24 | m2bq | grammar-connect-logic-result | τὸ…ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν | 1 | If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because of you the name of God is blasphemed among the Gentiles” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 343 | ROM | 2 | 24 | pg0g | figs-explicit | δι’ ὑμᾶς | 1 | Paul quotes Isaiah implying that the bad behavior of the Jews is what causes **the Gentiles** to blaspheme **the name of God**. Since the Jews were supposed to represent God to the world, their bad behavior misrepresented God so that the Gentiles blasphemed him. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “as a result of how you act” or “because of the way you behave” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 344 | ROM | 2 | 24 | e144 | figs-you | δι’ ὑμᾶς | 1 | Here, **you** is the plural and refers to the Jewish people. This is the only occurrence of plural **you** in [verses 17–27](../02/17.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “you Jewish people” (See: [[rc://en/ta/man/translate/figs-you]]) | |
| 345 | ROM | 2 | 24 | edrf | figs-activepassive | καθὼς γέγραπται | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Since Paul is referring to something Isaiah wrote, you could indicate Isaiah as the subject. Alternate translation: “just as Isaiah wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 346 | ROM | 2 | 24 | end9 | writing-quotations | γέγραπται | 1 | Here Paul uses **it is written** to indicate a quotation from an Old Testament book ([Isaiah 52:5](../../isa/52/05.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Peter is quoting from an important text. Alternate translation: “it had been written in the scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 347 | ROM | 2 | 25 | vdu7 | grammar-connect-logic-result | γὰρ | 1 | **For** here indicates that [verses 25–29] provide another reason why both Jews and Gentiles will be punished for their sins, as stated in [verse 12](../02/12.md). Paul is arguing against the idea that circumcision guaranteed a Jew’s salvation, which some Jews believed. If it might help your readers, you could state this explicitly. Alternate translation: “Jews will be judged along with Gentiles because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 348 | ROM | 2 | 25 | vp6o | figs-abstractnouns | περιτομὴ…ἡ περιτομή σου, ἀκροβυστία γέγονεν | 1 | If your language does not use abstract nouns for the ideas of **circumcision** and **uncircumcision**, you could express the same ideas in a different way. Alternate translation: “being circumcised … your being circumcised has become being uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 349 | ROM | 2 | 25 | wm24 | figs-ellipsis | ὠφελεῖ | 1 | Paul is leaving out a word here that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply the word from the context. Alternate translation: “benefits you” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 350 | ROM | 2 | 25 | pqhz | figs-possession | παραβάτης νόμου | 1 | Paul is using the possessive form to describe a person who transgresses **the law**. If this is not clear in your language, you could use a different expression. Alternate translation: “one who transgresses the law” or “one who breaks the law”(See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 351 | ROM | 2 | 25 | xq62 | figs-hyperbole | ἡ περιτομή σου, ἀκροβυστία γέγονεν | 1 | your circumcision becomes uncircumcision | Here, **your circumcision becomes uncircumcision** is an exaggeration that Paul uses to show how important it is for God’s people to **practice the law**. Paul does not mean that the person who transgresses God’s **law** is no longer physically circumcised. If this would confuse your readers, you express the meaning plainly. Alternate translation: “it is as if you are not circumcised” or “it is the same as if you were never circumcised” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 352 | ROM | 2 | 26 | vt7f | figs-hypo | ἐὰν οὖν | 1 | the uncircumcised person | Paul is using a hypothetical situation to help his readers recognize the benefits for **the uncircumcised one** who **keeps the requirements of the law**. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Let’s suppose then that” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 353 | ROM | 2 | 26 | r9i4 | figs-nominaladj | ἡ ἀκροβυστία | 1 | the uncircumcised person | Paul is using the adjective **uncircumcision** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the people who are uncircumcised” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 354 | ROM | 2 | 26 | nf3j | figs-idiom | φυλάσσῃ | 1 | keeps the requirements of the law | Here, **keeps** is an idiom that means “obeys.” If your readers would not understand this, you could state the meaning plainly. Alternate translation: “is obedient to” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 355 | ROM | 2 | 26 | mkhr | figs-possession | τὰ δικαιώματα τοῦ νόμου | 1 | Paul is using the possessive form to describe **requirements** found in **the law**. If this is not clear in your language, you could use a different expression. Alternate translation: “what the law requires” or “the law’s requirements” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 356 | ROM | 2 | 26 | be71 | figs-rquestion | οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται | 1 | will not his uncircumcision be considered as circumcision? | Paul is using a rhetorical question here to emphasize how important it is do what **the law** requires. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “certainly God will consider his uncircumcision to be circumcision” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 357 | ROM | 2 | 26 | rjb5 | figs-activepassive | οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who will do the action, Paul implies that “God” will do it. Alternate translation: “will God not consider his circumcision to be circumcision” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 358 | ROM | 2 | 26 | gjuy | figs-abstractnouns | ἡ ἀκροβυστία αὐτοῦ…περιτομὴν | 1 | See how you translated these abstract nouns in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 359 | ROM | 2 | 27 | rkxz | grammar-connect-words-phrases | καὶ | 1 | **And** here could indicate that what follows is continuing the rhetorical question in the previous verse. If you choose the translate the passage in this way, then replace the ending exclamation point with a question mark. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 360 | ROM | 2 | 27 | lqz2 | grammar-connect-logic-result | κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία, τὸν νόμον τελοῦσα | 1 | And will not the one who is naturally uncircumcised condemn you … the law? | If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “since he is fulfilling the law, the uncircumcised by nature will judge” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 361 | ROM | 2 | 27 | tpno | figs-nominaladj | ἡ…ἀκροβυστία | 1 | And will not the one who is naturally uncircumcised condemn you … the law? | See how you translated this in the previous verse. (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 362 | ROM | 2 | 27 | h2lj | figs-abstractnouns | ἡ ἐκ φύσεως ἀκροβυστία | 1 | If your language does not use an abstract noun for the idea of **nature**, you could express the same idea in another way. Alternate translation: “the naturally uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 363 | ROM | 2 | 27 | zwh8 | figs-idiom | τελοῦσα | 1 | Here, **fulfilling** is an idiom that means “fully obeying.” If your readers would not understand this, you could state the meaning plainly. Alternate translation: “is fully obedient to” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 364 | ROM | 2 | 27 | sv4b | figs-explicit | διὰ γράμματος καὶ περιτομῆς | 1 | Here, **through** could mean: (1) the Jews will be judged despite having the **letter and circumcision**. Alternate translation: “despite having letter and circumcision” (2) the Jews will be judged while having the **letter and circumcision**. Alternate translation: “while having letter and circumcision” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 365 | ROM | 2 | 27 | nxa1 | figs-metonymy | γράμματος | 1 | Paul is figuratively describing **the law** by association with the letters that make up **the law**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the written law code” or “God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 366 | ROM | 2 | 27 | lkll | figs-abstractnouns | περιτομῆς | 1 | See how you translated this abstract noun in the previous two verses. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 367 | ROM | 2 | 27 | q795 | figs-abstractnouns | παραβάτην νόμου | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **transgressor** with a verbal form. Alternate translation: “someone who transgresses the law” or “someone who breaks God’s law” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 368 | ROM | 2 | 28 | g2vh | grammar-connect-logic-result | γὰρ | 1 | **For** here indicates that what follows is the reason for what has just been stated. This verse is Paul’s conclusion to the statements he made in [verses 25–27](../02/25.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “In fact” or “Truly” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 369 | ROM | 2 | 28 | lfuj | figs-metonymy | Ἰουδαῖός | 1 | Here Paul uses **Jew** to refer to someone who is one of God’s people because he truly trusts in God for salvation, like Abraham did. **Jew** here does not refer to someone who only has Jewish ancestors. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “a spiritual Jew” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 370 | ROM | 2 | 28 | rohy | figs-explicit | ἐν τῷ φανερῷ | 1 | Here, **visibly** refers to the Jewish religious practices that other people can see, such as circumcision or wearing special clothing. If this might confuse your readers, you could state this explicitly. Alternate translation: “does externally visible Jewish rituals” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 371 | ROM | 2 | 28 | n34i | figs-metonymy | ἡ…περιτομή | 1 | flesh | Here Paul uses **circumcision** figuratively to refer to the change in thinking and attitude that happens when God saves a person. It can also be considered an inward mark of belonging to God’s people, like how circumcision was an outer mark of being Jewish. This was called “circumcision of the heart” in the Old Testament ([Deuteronomy 30:6](../../deu/30/06.md); [Jeremiah 4:4](../../jer/04/04.md)). Here, **circumcision** does not refer to the Jewish ritual. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “this spiritual circumcision” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 372 | ROM | 2 | 28 | s44m | figs-synecdoche | ἐν σαρκὶ | 1 | flesh | Paul uses **the flesh** figuratively to mean “the whole body,” which is made of **flesh**. If this would confuse your readers, you could use an equivalent expression from your culture or plain language. Alternate translation: “on the body” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 373 | ROM | 2 | 29 | b6ag | figs-explicit | ἐν τῷ κρυπτῷ Ἰουδαῖος | 1 | The word translated **secretly** refers to something that other people cannot see or that is hidden. The meaning here is the opposite of “visibly” in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “a Jew in an inward way not seen by others” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 374 | ROM | 2 | 29 | u7b6 | figs-metonymy | Ἰουδαῖος | 1 | Here Paul uses **Jew** figuratively in the same way he did in the previous verse. See how you translated this word in the previous verse. (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 375 | ROM | 2 | 29 | d1go | figs-possession | περιτομὴ καρδίας | 1 | Paul is using the possessive form to describe a **circumcision** that is performed in **the heart**. If this is not clear in your language, you could use a different expression. Alternate translation: “circumcision is performed in the heart” or “circumcision is an inward change” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 376 | ROM | 2 | 29 | hbiv | figs-idiom | περιτομὴ καρδίας | 1 | The phrase **circumcision of the heart** is an idiom that refers to the change in thinking and attitude that happens when God saves a person. It can also be considered an inward mark of belonging to God’s people, like how circumcision was an outer mark of being Jewish. This expression first occurred in the Old Testament ([Deuteronomy 30:6](../../deu/30/06.md); [Jeremiah 4:4](../../jer/04/04.md)).If your readers would not understand this, you could use an equivalent idiom or use plain language. See how you translated “this circumcision” in the previous verse. Alternate translation: “truly belonging to God’s people is by removal of sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 377 | ROM | 2 | 29 | n4pp | figs-metonymy | καρδίας | 1 | See how you translated this word in [1:21](../01/21.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 378 | ROM | 2 | 29 | ffa3 | figs-explicit | ἐν Πνεύματι, οὐ γράμματι | 1 | Here, both occurrences of **in** indicate the means by which something happened. If this might confuse your readers, you could state this explicitly. Alternate translation: “by means of the Spirit, not by means of the letter” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 379 | ROM | 2 | 29 | kjc9 | figs-explicit | ἐν Πνεύματι | 1 | Here, **the Spirit** could refer to: (1) the Holy Spirit, who changes a person’s thoughts and attitude when God saves that person, as in the UST. (2) a person’s spirit, which would require interpreting **in** to refer to a place. Alternate translation: “in one’s spirit” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 380 | ROM | 2 | 29 | gcoq | figs-metonymy | γράμματι | 1 | See how you translated **letter** in [verse 27](../02/27.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 381 | ROM | 2 | 29 | dlac | writing-pronouns | οὗ ὁ ἔπαινος | 1 | in the Spirit | The pronoun **whose** refers to **the one who is inwardly a Jew**. If this might confuse your readers, you could state the meaning explicitly. Alternate translation: “that inward Jew’s praise” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 382 | ROM | 2 | 29 | qa6b | figs-possession | οὗ ὁ ἔπαινος | 1 | in the Spirit | Paul is using the possessive form **whose** to indicate who receives **the praise**. If this is not clear in your language, you could use a different expression. Alternate translation: “his praise” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 383 | ROM | 2 | 29 | r4gm | figs-gendernotations | ἐξ ἀνθρώπων | 1 | in the Spirit | Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “from people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 384 | ROM | 3 | intro | y2kb | 0 | # Romans 3 General Notes<br><br>## Structure and formatting<br><br>3. All mankind is condemned because of sin (1:18–3:20)<br> * All non-Jews have sinned (1:18–32)<br> * All Jews have sinned (2:1–3:8)<br> * Everyone has sinned (3:9–20)<br>4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)<br> * God’s righteousness is received through faith (3:21–26)<br> * No one can boast in works (3:27–31)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 4](../03/04.md) and [10–18](../03/10.md) of this chapter, which are quotations from the Old Testament.<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>In [verses 1–9](../03/01.md) and [27–31](../03/27.md) Paul frequently uses rhetorical questions in this chapter in order to answer objections that Jews might make about what he is saying. You may need to indicate that Paul is asking these questions as if he were a non-Christian Jew responding to his arguments. When Paul asks the rhetorical questions, he is speaking as if he were a non-Christian Jew arguing against Paul. When Paul answers those questions, he is speaking as himself. It may be helpful to your readers to indicate this change in speakers with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/ta/man/translate/figs-quotemarks]]) | |||
| 385 | ROM | 3 | 1 | v788 | 0 | Connecting Statement: | In [verses 1–9](../03/01.md) Paul uses a series of rhetorical questions and answers in order to emphasize that both “Jews and Greeks” are “under sin.” | ||
| 386 | ROM | 3 | 1 | a1l0 | grammar-connect-logic-result | τί οὖν | 1 | Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [2:28–29](../02/28.md). If it might help your readers, you could state this explicitly. Alternate translation: “If these things are true, then what is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 387 | ROM | 3 | 1 | dawv | figs-rquestion | τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς? | 1 | This verse contains two rhetorical questions connected by **or**. Paul is not asking for information, but is using these two questions here to express the objections that a Jew might have to what Paul said in the previous chapter, especially what he said in [2:28–29](../02/28.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Then the Jew certainly has no advantage, and circumcision certainly has no benefit!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 388 | ROM | 3 | 1 | b7ls | figs-quotemarks | τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς | 1 | In this verse Paul is speaking as if he were a non-Christian Jew arguing against Paul. It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 389 | ROM | 3 | 1 | bjfo | figs-abstractnouns | τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς | 1 | If your language does not use abstract nouns for the ideas of **advantage** or **benefit**, you could express the same idea in another way. Alternate translation: “How then is being a Jew advantageous, or how is being circumcised beneficial” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 390 | ROM | 3 | 1 | h4h3 | figs-possession | τοῦ Ἰουδαίου | 1 | Paul is using the possessive form **of the Jew** to describe for whom there is **the advantage**. If this is not clear in your language, you could use a different expression. Alternate translation: “for the Jew” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 391 | ROM | 3 | 1 | l79f | figs-possession | τῆς περιτομῆς | 1 | Paul is using the possessive form **of the circumcision** to describe from where **the benefit** comes. If this is not clear in your language, you could use a different expression. Alternate translation: “that comes from circumcision” or “from being circumcised” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 392 | ROM | 3 | 2 | eq3o | figs-explicit | πολὺ κατὰ πάντα τρόπον | 1 | It is great in every way | In this verse Paul responds to the rhetorical questions in the previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘Great in every way!’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 393 | ROM | 3 | 2 | rri9 | figs-ellipsis | πολὺ κατὰ πάντα τρόπον | 1 | It is great in every way | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the previous verse. Alternate translation: “The advantage of the Jew and the benefit of the circumcision is great is every way” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 394 | ROM | 3 | 2 | kzlh | figs-hyperbole | πολὺ κατὰ πάντα τρόπον | 1 | **Great in every way** is an exaggeration that Paul uses to emphasize the value of being Jewish and being circumcised. Paul does not mean that everything about being a Jew and being circumcised is beneficial. If it would be helpful in your language, you could use an equivalent expression from your language that shows enthusiasm. Alternate translation: “Great in many ways” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) | |
| 395 | ROM | 3 | 2 | f2fa | figs-explicit | πρῶτον μὲν…ὅτι | 1 | Here, **indeed first, that** could indicate that: (1) what follows is the first reason in a list of several reasons why being a Jew is beneficial, in which case Paul does not continue the list in this chapter. Alternate translation: “the first of many benefits is indeed that” or “one benefit is indeed that” (2) what follows is the most important reason why being a Jew is beneficial. Alternate translation: “the primary benefit is indeed that” or “the most important thing is indeed that” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 396 | ROM | 3 | 2 | mrej | figs-activepassive | ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God entrusted them with his sayings” or “God trusted them with the sayings of God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 397 | ROM | 3 | 2 | jkgk | figs-metonymy | τὰ λόγια τοῦ Θεοῦ | 1 | Here, **the sayings of God** could refer to: (1) the entire Old Testament. Alternate translation: “with what God said in the Scriptures” (2) direct speech from God in the Old Testament. Alternate translation: “with the messages that God announced to them in the Scriptures” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 398 | ROM | 3 | 2 | qide | figs-possession | τὰ λόγια τοῦ Θεοῦ | 1 | Here, the possessive form **of God** could refer to: (1) **sayings** that came from **God**. Alternate translation: “with the sayings from God” (2) **says** that are about **God**. Alternate translation: “with the sayings about God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 399 | ROM | 3 | 3 | d9k3 | grammar-connect-logic-result | γάρ | 1 | **For** here indicates that what follows is a response to what Paul said in the previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “If these things are true, then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 400 | ROM | 3 | 3 | mclv | figs-rquestion | τί…εἰ ἠπίστησάν τινες? μὴ ἡ ἀπιστία αὐτῶν, τὴν πίστιν τοῦ Θεοῦ καταργήσει? | 1 | In this verse Paul is not asking for information, but is using these two questions here to express the objections that a Jew might have to what Paul said in the previous verse. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “But some of them were unfaithful! Their unfaithfulness surely cannot nullify the faithfulness of God!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 401 | ROM | 3 | 3 | fd0w | figs-quotemarks | τί γάρ εἰ ἠπίστησάν τινες? μὴ ἡ ἀπιστία αὐτῶν, τὴν πίστιν τοῦ Θεοῦ καταργήσει? | 1 | In this verse Paul is speaking as if he were a non-Christian Jew arguing against Paul. It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 402 | ROM | 3 | 3 | i36p | writing-pronouns | τινες | 1 | The pronoun **some** refers to some Jewish people. If this might confuse your readers, you could state the meaning explicitly. Alternate translation: “some Jewish people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 403 | ROM | 3 | 3 | pkae | figs-abstractnouns | μὴ ἡ ἀπιστία αὐτῶν, τὴν πίστιν τοῦ Θεοῦ καταργήσει | 1 | If your language does not use abstract nouns for the ideas of **unfaithfulness** or **faithfulness**, you could express the same ideas in another way. Alternate translation: “The fact that they are unfaithful will not nullify God’s faithful acts, will it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 404 | ROM | 3 | 3 | moq7 | figs-possession | τὴν πίστιν τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the faithfulness** that characterizes **God**. If this might confuse your readers, you could use a different expression. Alternate translation: “the faithfulness that characterizes God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 405 | ROM | 3 | 4 | djn7 | figs-explicit | μὴ γένοιτο | 1 | May it never be | In this verse Paul responds to the rhetorical questions he wrote in the previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be!’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 406 | ROM | 3 | 4 | z465 | figs-exclamations | μὴ γένοιτο | 1 | May it never be | **May it never be** is an exclamatory phrase that communicates a strong prohibition. Use an exclamation that is natural in your language for communicating a strong prohibition. Alternate translation: “Absolutely not” or “Certainly not” (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 407 | ROM | 3 | 4 | kz4j | grammar-connect-logic-contrast | δὲ | 1 | Instead, let be found | **Instead** here indicates that what follows is a contrast to the idea in the previous verse that unfaithful Jews could “nullify the faithfulness of God.” Use a natural way in your language for introducing a contrast. Alternate translation: “But” or “However” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 408 | ROM | 3 | 4 | ld9h | figs-imperative | γινέσθω…ὁ Θεὸς ἀληθής | 1 | let God be found to be true | Here, **let God be true** is an imperative phrase, but this is not a command. Instead, Paul is exclaiming that people must consider that God is always truthful regardless of what people think. Use a form in your language that would be used in this type of situation. Alternate translation: “let people always know that God is true” or “may people always declare that God is true” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 409 | ROM | 3 | 4 | nud9 | figs-abstractnouns | πᾶς…ἄνθρωπος ψεύστης | 1 | even though every man is a liar | If your language does not use an abstract noun for the idea of **liar**, you could express the same idea in another way. Alternate translation: “every man lies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 410 | ROM | 3 | 4 | fesk | figs-ellipsis | πᾶς…ἄνθρωπος ψεύστης | 1 | Paul is leaving out some words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the previous clause. Alternate translation: “let every man be a liar” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 411 | ROM | 3 | 4 | hfdf | figs-gendernotations | πᾶς…ἄνθρωπος | 1 | Although the term **man** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “every person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 412 | ROM | 3 | 4 | te39 | writing-quotations | καθὼς γέγραπται | 1 | As it has been written | See how you translated this phrase in [1:17](../01/17.md). (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 413 | ROM | 3 | 4 | b8gv | figs-activepassive | καθὼς γέγραπται | 1 | As it has been written | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the quotation was written by David, a king of Israel. Alternate translation: “just as King David wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 414 | ROM | 3 | 4 | f0oq | figs-quotemarks | ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσεις ἐν τῷ κρίνεσθαί σε | 1 | As it has been written | This sentence is a quotation from [Psalm 51:4](../../psa/51/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 415 | ROM | 3 | 4 | xli0 | grammar-connect-logic-result | ὅπως | 1 | **So that** indicates that what follows is the result of what David had written previously in [Psalm 51:4](../../psa/51/04.md), which is about how David had sinned. Paul assumes that his readers would be familiar with the earlier part of that verse. If this would confuse your readers, you could state this explicitly. Alternate translation: “I have sinned so that” or “Because of my sin” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 416 | ROM | 3 | 4 | h0ne | figs-you | ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσεις ἐν τῷ κρίνεσθαί σε | 1 | In this sentence, **you** and **your** refer to God and are singular. If this might confuse your readers, you could state this explicitly, as in the UST. (See: [[rc://en/ta/man/translate/figs-you]]) | |
| 417 | ROM | 3 | 4 | lnnr | figs-activepassive | δικαιωθῇς…ἐν τῷ κρίνεσθαί σε | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people would acknowledge how righteous you are … when people attempt to judge you” or “you would prove yourself to be righteous … when others try to judge you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 418 | ROM | 3 | 4 | tj8g | figs-metonymy | ἐν τοῖς λόγοις σου | 1 | Paul records David using **words** figuratively to describe the things that God said by using words. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in what you say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 419 | ROM | 3 | 5 | gw3a | grammar-connect-words-phrases | εἰ δὲ | 1 | **But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement that Paul made in the previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “If indeed that is true” or “Now if” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 420 | ROM | 3 | 5 | putf | figs-quotemarks | εἰ δὲ ἡ ἀδικία ἡμῶν, Θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν? μὴ ἄδικος ὁ Θεὸς, ὁ ἐπιφέρων τὴν ὀργήν? | 1 | In these sentences Paul is speaking as if he were a non-Christian Jew arguing against Paul. It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 421 | ROM | 3 | 5 | hjyp | grammar-connect-condition-hypothetical | εἰ…ἡ ἀδικία ἡμῶν, Θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν? | 1 | Paul is using a hypothetical situation to develop the argument that an unbelieving Jew would make. Alternate translation: “suppose our unrighteousness commends the righteousness of God. Then what will we say” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 422 | ROM | 3 | 5 | y6vv | figs-exclusive | ἡμῶν…ἐροῦμεν | 1 | Here, **our** and **we** are used exclusively to speak of Paul and other Jews. Your language may require you to mark these forms. Alternate translation: “Jewish … will we Jews say” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 423 | ROM | 3 | 5 | y0r5 | figs-abstractnouns | ἡ ἀδικία ἡμῶν, Θεοῦ δικαιοσύνην | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind **unrighteousness** and **righteousness** in another way. Alternate translation: “how unrighteous we are … how righteous God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 424 | ROM | 3 | 5 | ho67 | figs-rquestion | μὴ ἄδικος ὁ Θεὸς, ὁ ἐπιφέρων τὴν ὀργήν? | 1 | In this sentence Paul is not asking for information, but is using this question here to express an objection that a Jew might have to what Paul said in the previous verse. This sentence is also the answer to the hypothetical question that precedes it. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “God certainly cannot be unrighteousness for imposing his wrath!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 425 | ROM | 3 | 5 | v30z | figs-infostructure | εἰ…ἡ ἀδικία ἡμῶν, Θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν? μὴ ἄδικος ὁ Θεὸς, ὁ ἐπιφέρων τὴν ὀργήν? | 1 | If it would be clearer in your language, you could combine the hypothetical conditional statement of the first sentence with the rhetorical question of the second sentence. Alternate translation: “if our unrighteousness commends the righteousness of God, then we certainly cannot say that God is unrighteousness for imposing his wrath!” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 426 | ROM | 3 | 5 | e9ux | figs-metonymy | τὴν ὀργήν | 1 | Here Paul uses **wrath** figuratively to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. See how you translated the same use of **wrath** in [1:18](../01/18.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 427 | ROM | 3 | 5 | j631 | figs-aside | (κατὰ ἄνθρωπον λέγω.) | 1 | I am using a human argument | Paul could be saying this as an aside in order to show that he is not trying to challenge **the righteousness of God**. If this would be confusing in your language, you could add parentheses like the ULT or use a natural way in your language to indicate an aside. Alternate translation: “I am reasoning like a human being” (See: [[rc://en/ta/man/translate/figs-aside]]) |
| 428 | ROM | 3 | 5 | sd4g | figs-idiom | (κατὰ ἄνθρωπον λέγω.) | 1 | Here, the phrase **according to men** is an idiom meaning “the way people do” or “like a human being.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “I speak based on how human beings perceive things” or “I speak according to mere human reasoning”(See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 429 | ROM | 3 | 6 | gd5f | figs-exclamations | μὴ γένοιτο | 1 | May it never be | See how you translated this in [verse 4](../03/04.md). (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 430 | ROM | 3 | 6 | zg9s | grammar-connect-logic-result | ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον | 1 | For then how would God judge the world? | Here Paul is giving the reason why God is “not unrighteous for imposing his wrath,” as stated in the previous verse. Use a natural way in your language for expressing the reason why someone does something. Alternate translation: “Because if God were unrighteous, how would he judge the world” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 431 | ROM | 3 | 6 | x1y3 | figs-rquestion | πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον | 1 | In this clause Paul is not asking for information, but is using this question here to emphasize that **God** could not **judge the world** if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “God certainly could not judge the world!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 432 | ROM | 3 | 6 | lnp3 | figs-metonymy | τὸν κόσμον | 1 | the world | Here Paul uses **world** figuratively to refer to the people who live in the **world**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the people in the world” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 433 | ROM | 3 | 7 | htfa | 0 | General Information: | In [verses 7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [verse 6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument. | ||
| 434 | ROM | 3 | 7 | b9k1 | grammar-connect-words-phrases | εἰ δὲ | 1 | But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner? | **But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in the previous verse. See how you translated this in [verse 5](../03/05.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 435 | ROM | 3 | 7 | c2u5 | grammar-connect-condition-hypothetical | εἰ…ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι | 1 | But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner? | Paul is using a hypothetical situation to develop the argument an unbelieving Jew would make. Alternate translation: “suppose the truth of God through my life abounds to his glory. Then why am I still being judged as a sinner” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) |
| 436 | ROM | 3 | 7 | xysz | figs-infostructure | εἰ δὲ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But if the truth of God abounds to his glory through my lie” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 437 | ROM | 3 | 7 | j9ji | figs-abstractnouns | ἡ ἀλήθεια τοῦ Θεοῦ | 1 | If your language does not use an abstract noun for the idea of **truth**, you could express the same idea with a verbal form or another way. Alternate translation: “how truthful God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 438 | ROM | 3 | 7 | lbji | figs-possession | ἡ ἀλήθεια τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the truth** that characterizes **God**. Use a natural way in your language to communicate this idea. Alternate translation: “God’s truthfulness” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 439 | ROM | 3 | 7 | fa7j | figs-exclusive | ἐν τῷ ἐμῷ ψεύσματι…κἀγὼ ὡς ἁμαρτωλὸς | 1 | Here Paul uses the pronoun **my** and **I** to refer to a Jewish person who might give this hypothetical response. If this might confuse your readers, you could express the meaning explicitly. Alternative translation: “when we Jews act falsely … are we … as sinners” or “when we Jews lie … are we … as sinners” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 440 | ROM | 3 | 7 | o3po | figs-abstractnouns | ἐν τῷ ἐμῷ ψεύσματι | 1 | If your language does not use an abstract noun for the idea of **lie**, you could express the same idea with a verbal form. Alternate translation: “when I act falsely” or “when I lie” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 441 | ROM | 3 | 7 | je41 | grammar-connect-logic-result | εἰς τὴν δόξαν αὐτοῦ | 1 | Here, **to** indicates that this is a result clause. Use a natural way in your language to indicate result. Alternate translation: “with the result that he is glorified” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 442 | ROM | 3 | 7 | h61j | figs-abstractnouns | εἰς τὴν δόξαν αὐτοῦ | 1 | If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form or another way. Alternate translation: “to demonstrate how glorious he is” or “to glorify him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 443 | ROM | 3 | 7 | yv5j | figs-rquestion | τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι | 1 | In this clause Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in the previous verse, which was also repeated in the previous clause. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “surely I should not still be judged as a sinner!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 444 | ROM | 3 | 7 | iiqc | figs-activepassive | ἔτι κἀγὼ…κρίνομαι | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “does God still judge me” or “should God still keep on judging me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 445 | ROM | 3 | 7 | pgus | figs-abstractnouns | ἁμαρτωλὸς | 1 | If your language does not use an abstract noun for the idea of **sinner**, you could express the same idea in a different way. Alternate translation: “someone who sins” or “as if I were sinful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 446 | ROM | 3 | 8 | vw1x | grammar-connect-words-phrases | καὶ | 1 | as we are falsely reported to say | **And** here indicates that in this verse Paul continues speaking as if he were an unbelieving Jew and is challenging the statement he made in [verse 6](../03/06.md). If it would help your readers, you could state this with a fuller expression. Alternate translation: “Furthermore” or “In addition” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 447 | ROM | 3 | 8 | kb9d | figs-infostructure | καὶ μὴ καθὼς βλασφημούμεθα, καὶ καθώς φασίν τινες ἡμᾶς λέγειν, ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά? | 1 | as we are falsely reported to say | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “And not, ‘Let us do evil, so that good may come,’ just as we are blasphemed and just as some affirm we say?” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
| 448 | ROM | 3 | 8 | wr3g | figs-ellipsis | καὶ μὴ | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “And why not say” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 449 | ROM | 3 | 8 | pr4u | figs-rquestion | μὴ…ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά | 1 | In this sentence Paul is not asking for information, but is using an elided question here to emphasize that God could not judge the world if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you should say … ‘Let us do the evil things, so that the good things may come!’” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 450 | ROM | 3 | 8 | o3pz | figs-aside | καθὼς βλασφημούμεθα, καὶ καθώς φασίν τινες ἡμᾶς λέγειν | 1 | Paul is saying this as an aside in order to show that people have been falsely accusing him of teaching that people should sin in order to show how good God is. If this would be confusing in your language, you could add parentheses like the ULT or use a natural way in your language to indicate an aside. Alternate translation: “Some people blaspheme us and affirm that we are saying such things” (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 451 | ROM | 3 | 8 | veic | figs-exclusive | βλασφημούμεθα…ἡμᾶς | 1 | When Paul says **we** and **us**, he could be (1) speaking only of himself in a formal manner. Alternate translation: “I am blasphemed … me” (2) speaking of himself and all other Christians. Alternate translation: “we Christians are blasphemed … us” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 452 | ROM | 3 | 8 | klaa | figs-activepassive | βλασφημούμεθα | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people blaspheme us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 453 | ROM | 3 | 8 | vbpa | figs-quotations | μὴ καθὼς βλασφημούμεθα, καὶ καθώς φασίν τινες ἡμᾶς λέγειν, ὅτι ποιήσωμεν τὰ κακὰ | 1 | If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “not say (just as we are blasphemed and just as some affirm us to say) that we should do the evil things” (See: [[rc://en/ta/man/translate/figs-quotations]]) | |
| 454 | ROM | 3 | 8 | pe2c | figs-aside | ὧν τὸ κρίμα ἔνδικόν ἐστιν | 1 | Paul is saying this as an aside in order to show that the people who have been falsely accusing him of teaching people to “do the evil things, so that the good things may come” deserve to be judged by God. If this would be confusing in your language, you could add parentheses like the ULT or use a natural way in your language to indicate an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 455 | ROM | 3 | 8 | re0k | writing-pronouns | ὧν τὸ κρίμα ἔνδικόν ἐστιν | 1 | The pronoun **whose** here refers to the people who slander Paul by claiming that he teaches people to “do the evil things, so that the good things may come.” If this might confuse your readers, you could state this explicitly. Alternate translation: “the judgment of those who say this is just” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 456 | ROM | 3 | 8 | g87e | figs-abstractnouns | ὧν τὸ κρίμα ἔνδικόν ἐστιν | 1 | If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “who are justly judged” or “whom God justly judges” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 457 | ROM | 3 | 9 | z3wu | grammar-connect-logic-result | τί οὖν? προεχόμεθα? | 1 | Here Paul concludes his series of rhetorical questions by using the same phrase **What then**. See how you translated this phrase in [verse 1](../03/01.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 458 | ROM | 3 | 9 | y6uz | figs-rquestion | προεχόμεθα? | 1 | Paul is using the question form to express the objection that a Jew might have to what Paul has said previously. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely we are not better off!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 459 | ROM | 3 | 9 | ajj8 | figs-exclusive | προεχόμεθα | 1 | Here, **we** is used exclusively to speak of Paul and his fellow Jews. Your language may require you to mark these forms. Alternate translation: “Are we Jews better off” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 460 | ROM | 3 | 9 | g85q | figs-exclamations | οὐ πάντως | 1 | Not at all | **Not at all** is an exclamatory phrase that communicates a strong negative response to the previous statement. Use an exclamation that is natural in your language for communicating this idea. Alternate translation: “Absolutely not!” or “In no way!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 461 | ROM | 3 | 9 | cbgq | figs-ellipsis | οὐ πάντως | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “We are not better off at all” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 462 | ROM | 3 | 9 | a01e | grammar-connect-logic-result | προῃτιασάμεθα γὰρ | 1 | Not at all | **For** here indicates that what follows is the reason why the previous statement is true. If this might confuse your readers, you could state this explicitly. Alternate translation: “We are not better off because we have already accused” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 463 | ROM | 3 | 9 | qvjy | figs-exclusive | προῃτιασάμεθα | 1 | Not at all | Here, **we** could mean: (1) Paul is speaking only of himself in a formal manner. Alternate translation: “I have already accused” (2) Paul is speaking of himself and other Christians. Alternate translation: “we Christians have already accused” See how you translated **we** in the previous verse. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 464 | ROM | 3 | 9 | hgs3 | figs-explicit | Ἕλληνας | 1 | Not at all | Here, **Greeks** refers to non-Jewish people in general. It does not refer only to people from the country of Greece. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “non-Jewish people” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 465 | ROM | 3 | 9 | x4eb | figs-idiom | ὑφ’ ἁμαρτίαν | 1 | The phrase **under sin** is an idiom that means “under the power of sin” or “controlled by one’s desire to sin.” If this might confuse your readers, you could express the meaning plainly. Alternate translation: “controlled by sin” or “ruled by sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 466 | ROM | 3 | 10 | m5r6 | figs-litany | 0 | General Information: | In verses [10–18](../03/10.md) Paul uses Old Testament quotations as a repetitive series of sentences in order to show how evil all types of people are. In [verses 10–12](../03/10.md) he emphasizes the general nature of their evil conduct by repeating the word **none** four times, and the phrase **not even one** twice. In [verses 13–18](../03/13.md) he uses specific examples of their evil conduct. This repetitive style of speaking or writing is called a “litany.” This is a list of the accusations against humanity. Use a form in your language that someone would use to list things that someone has done wrong. (See: [[rc://en/ta/man/translate/figs-litany]]) | |
| 467 | ROM | 3 | 10 | u88n | writing-quotations | καθὼς γέγραπται | 1 | This is as it is written | See how you translated this phrase in [1:17](../01/17.md). (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 468 | ROM | 3 | 10 | zkzr | figs-activepassive | καθὼς γέγραπται | 1 | This is as it is written | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as the prophets wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 469 | ROM | 3 | 10 | ju1k | figs-quotemarks | οὐκ ἔστιν δίκαιος οὐδὲ εἷς | 1 | This is as it is written | This sentence is Paul’s paraphrase of [Psalm 14:3](../../psa/14/03.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 470 | ROM | 3 | 10 | yt5d | figs-parallelism | οὐκ ἔστιν δίκαιος οὐδὲ εἷς | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that **not** even one type of person is **righteous**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “There is not even one type of person who is righteous” or “Absolutely no one who is righteous” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 471 | ROM | 3 | 10 | bscu | figs-nominaladj | οὐκ ἔστιν δίκαιος οὐδὲ εἷς | 1 | Paul is using the singular adjectives **none righteous** and **one** as nouns in order to describe all people. Your language may use adjectives in the same way. If not, you could translate these adjectives with noun phrases. Alternate translation: “There are no righteous people, not any people” or “There is no righteous person, not even one person” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 472 | ROM | 3 | 11 | b0m7 | figs-quotemarks | οὐκ ἔστιν ὁ συνίων; οὐκ ἔστιν ὁ ἐκζητῶν τὸν Θεόν | 1 | This sentence is Paul’s paraphrase of [Psalm 14:2](../../psa/14/02.md) and [Psalm 53:3](../../psa/53/03.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 473 | ROM | 3 | 11 | kqs5 | figs-nominaladj | οὐκ ἔστιν…οὐκ ἔστιν | 1 | Paul is using the adjectives **none** as nouns in order to describe all people. Your language may use adjectives in the same way. If not, you could translate these adjectives with noun phrases. Alternate translation: “There are no people … There are no people” or “There is no person … There is no person” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 474 | ROM | 3 | 11 | h9e9 | figs-explicit | οὐκ ἔστιν ὁ συνίων | 1 | There is no one who understands | Here, **who understands** refers to someone who is able to think wisely or correctly. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “There is none who is wise” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 475 | ROM | 3 | 11 | mn84 | figs-metaphor | ὁ ἐκζητῶν τὸν Θεόν | 1 | Her, Paul quotes David using**seeks** figuratively to describe people attempting to know God as if God were lost and people needed to find him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “who attempts to know God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 476 | ROM | 3 | 12 | lg0i | figs-quotemarks | πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν; οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός | 1 | They have all turned away | This sentence is quotation of [Psalm 14:3](../../psa/14/03.md) and [Psalm 53:4](../../psa/53/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 477 | ROM | 3 | 12 | cen3 | figs-metaphor | ἐξέκλιναν | 1 | They have all turned away | Paul quotes David using **turned away** figuratively to describe these people as if they had left a path that leads to where God is. David means that they refuse to live according to God’s rules. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “refuse to live the way God requires” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 478 | ROM | 3 | 12 | a72h | figs-explicit | ἅμα ἠχρεώθησαν | 1 | They have all turned away | Here, **useless** implies that these sinful people are so sinful that they do not benefit God or humankind. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “They together became worthless for benefitting anyone” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 479 | ROM | 3 | 12 | na87 | figs-parallelism | οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that **not even one** type of person can continually do **kindness**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “There is not even one type of person who does kindness” or “Absolutely no one who is doing kindness” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 480 | ROM | 3 | 12 | v9ed | figs-nominaladj | οὐκ…ἑνός | 1 | See how you translated **none** and **one** in [verse 10](../03/10.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 481 | ROM | 3 | 12 | b3g1 | figs-abstractnouns | χρηστότητα | 1 | If your language does not use an abstract noun for the idea of **kindness**, you could express the same idea in a different way. Alternate translation: “what is kind” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 482 | ROM | 3 | 13 | xr4g | figs-quotemarks | τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν | 1 | These two sentences are a quotation from [Psalm 5:10](../../psa/05/10.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 483 | ROM | 3 | 13 | c7rh | figs-parallelism | τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν; ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν | 1 | These three sentences mean the same thing. Paul says the same thing three times, in slightly different ways, to show how harmful the words are that these people say. If saying the same thing three times might confuse your readers, you can combine the phrases into one. Alternate translation: “The things they say are deadly, deceptive, and damaging” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 484 | ROM | 3 | 13 | nmrs | figs-genericnoun | ὁ λάρυγξ αὐτῶν | 1 | Paul quotes David speaking of these people’s throats in general, not of one particular **throat**. If it would be helpful in your language, use a more natural phrase. Alternate translation: “throats” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
| 485 | ROM | 3 | 13 | sx6y | figs-metonymy | ὁ λάρυγξ αὐτῶν | 1 | Here Paul quotes David using **throat** figuratively to describe something people would say by using their throats to say it. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “What they say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 486 | ROM | 3 | 13 | bbq5 | figs-metaphor | τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν | 1 | Their throat is an open grave | Paul quotes David using **opened grave** figuratively to describe these people’s **throat** as if it were a deep hole containing rotting corpses. He means that the things these people say are morally corrupt and offend God. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “Their throats express moral corruption” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 487 | ROM | 3 | 13 | pemg | figs-metonymy | ταῖς γλώσσαις αὐτῶν | 1 | Here Paul quotes David using **tongues** figuratively to describe something people would say to deceive someone by using their tongues to say it. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “with what they say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 488 | ROM | 3 | 13 | d82g | figs-quotemarks | ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν | 1 | This sentence is a quotation from [Psalm 140:3](../../psa/140/03.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 489 | ROM | 3 | 13 | b4bp | figs-possession | ἰὸς ἀσπίδων | 1 | Paul is using the possessive form to describe **poison** that comes from **asps**, which are venomous snakes. If this is not clear in your language, you could use a different expression. Alternate translation: “Asp’s poison” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 490 | ROM | 3 | 13 | qk16 | figs-metaphor | ἰὸς ἀσπίδων | 1 | The poison of snakes is under their lips | Paul quotes David using **poison of asps** figuratively to refer to what people say as if what they say contained **poison**. He means that the things they say harm people like deadly venom. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternative translation: “What hurts people like a poisonous snake bite” or “Speech that hurts people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 491 | ROM | 3 | 13 | u40o | figs-metonymy | ὑπὸ τὰ χείλη αὐτῶν | 1 | The poison of snakes is under their lips | Here Paul quotes David using **lips** figuratively to describe something people would say to harm someone by using their **lips** to say it. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “by what they say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 492 | ROM | 3 | 14 | ucnr | figs-quotemarks | ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει | 1 | This sentence is a quotation from [Psalm 10:7](../../psa/10/07.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 493 | ROM | 3 | 14 | ujjd | figs-genericnoun | τὸ στόμα | 1 | Paul quotes David speaking of these people’s mouths in general, not of one particular **mouth**. If it would be helpful in your language, use a more natural phrase. Alternate translation: “mouths” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
| 494 | ROM | 3 | 14 | sqr5 | figs-metonymy | ὧν τὸ στόμα | 1 | Their mouths are full of cursing and bitterness | Here Paul quotes David using **mouth** figuratively to describe people speaking curses and bitter things by using their **mouth** to say them. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “what they say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 495 | ROM | 3 | 14 | j0sg | figs-metaphor | ἀρᾶς καὶ πικρίας γέμει | 1 | Paul quotes David using **cursing and bitterness** figuratively as if these concepts were thins with which people could fill or load their **mouth**. He means that these people habitually curse and say bitter things against others. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “habitually curses and says bitter things against others” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 496 | ROM | 3 | 15 | e67d | figs-quotemarks | 0 | General Information: | Verses 15–17 are Paul’s paraphrase of [Isaiah 59:7–8](../isa/59/07.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 497 | ROM | 3 | 15 | vds1 | figs-synecdoche | οἱ πόδες αὐτῶν | 1 | Their feet are swift to pour out blood | Paul quotes Isaiah using **feet**, a part of the human body, to refer to the whole person. If this would be misunderstood in your language, you could express the meaning plainly. Alternate translation: “These people” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 498 | ROM | 3 | 15 | quph | figs-metaphor | ἐκχέαι αἷμα | 1 | Paul quotes Isaiah using **pour out blood** figuratively to refer to violently murdering people, which usually causes blood to come out of the people who are murdered. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “to murder others” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 499 | ROM | 3 | 16 | bc96 | figs-abstractnouns | σύντριμμα καὶ ταλαιπωρία | 1 | If your language does not use abstract nouns for the ideas of **Destruction** and **suffering**, you could express the same ideas with other expressions. Alternate translation: “They demolish lives and make people suffer” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 500 | ROM | 3 | 16 | rrgr | figs-idiom | ἐν ταῖς ὁδοῖς αὐτῶν | 1 | Here, **ways** is an idiom meaning “wherever they go” or “how they behave.” It refers to a person’s daily life. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “characterize how they behave” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 501 | ROM | 3 | 17 | zbrd | figs-idiom | ὁδὸν | 1 | See how you translated “ways” in the previous verse. (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 502 | ROM | 3 | 17 | jb6b | figs-possession | ὁδὸν εἰρήνης | 1 | a way of peace | Paul is using the possessive form to describe **a way** that is characterized by **peace**. He means that these people do not understand how to live peacefully. If this is not clear in your language, you could use a different expression. Alternate translation: “a peaceful way” or “a peaceful way to behave” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 503 | ROM | 3 | 18 | wr0x | figs-quotemarks | οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν | 1 | This sentence is a quotation from [Psalm 36:1](../../psa/36/01.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 504 | ROM | 3 | 18 | bx27 | figs-abstractnouns | οὐκ ἔστιν φόβος Θεοῦ | 1 | There is no fear of God before their eyes | If your language does not use an abstract noun for the idea of **fear**, you could express the same idea with a verbal form. Alternate translation: “They are not afraid of God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 505 | ROM | 3 | 18 | frt1 | figs-possession | φόβος Θεοῦ | 1 | Paul is using the possessive form to describe **fear** that people should feel toward for **God**. If this is not clear in your language, you could use a different expression. Alternate translation: “fear for God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 506 | ROM | 3 | 18 | m89o | figs-idiom | ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν | 1 | Here,**before their eyes** is an idiom that refers to thinking about something. Paul means that these people do not think at all about how terrifying God is. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “in their minds” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 507 | ROM | 3 | 19 | lrdp | grammar-connect-words-phrases | δὲ | 1 | **Now** here indicates that what follows summarizes Paul’s teachings about **the law** and “the righteousness of God” in [verses 1–9](../03/01.md). If it would be helpful for your readers, you could state this explicitly. Alternate translation: “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 508 | ROM | 3 | 19 | gc8t | figs-exclusive | οἴδαμεν | 1 | Here, **we** is used exclusively to speak of Paul and other Jews. Your language may require you to mark these forms. Alternate translation: “we Jews know” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 509 | ROM | 3 | 19 | e8h2 | figs-personification | ὅσα ὁ νόμος λέγει…λαλεῖ | 1 | whatever the law says, it speaks | Here Paul speaks of **the law** figuratively as if it were a person who could speak. If this might confuse your readers, you could express this meaning plainly. Alternate translation: “as many things as God says in the law, he speaks” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 510 | ROM | 3 | 19 | n399 | figs-metonymy | ὁ νόμος…τῷ νόμῳ | 1 | the ones who are under the law | Here Paul uses **the law** figuratively to refer to the entire Old Testament, which includes the law. Here he is not referring to only the Law of Moses, as he did earlier in the chapter. We know this because in [verses 10–18](../03/10.md) Paul quoted verses from parts of the Old Testament that are not in the Law of Moses. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “the Scriptures … the Scriptures” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 511 | ROM | 3 | 19 | b0g5 | figs-explicit | τοῖς ἐν τῷ νόμῳ | 1 | Paul uses **those with the law** to refer to the Jews. If this might confuse your readers, you could state this explicitly. See how you translated a similar phrase in [2:12](../02/12.md). Alternative translation: “to Jews” or “to those who know the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 512 | ROM | 3 | 19 | end8 | grammar-connect-logic-goal | ἵνα | 1 | Here, **so that** introduces a purpose clause. Paul is stating the purpose for what **the law says**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 513 | ROM | 3 | 19 | cy5r | figs-idiom | πᾶν στόμα φραγῇ | 1 | Here, **every mouth may be shut** is an idiom that means “no one can say anything to excuse themselves.” Paul means that no one can defend themselves before God because everyone has sinned. If your readers would not understand this, you could express the meaning plainly. Alternate translation: “no human beings can excuse themselves” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 514 | ROM | 3 | 19 | js71 | figs-activepassive | φραγῇ | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “may stop talking” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 515 | ROM | 3 | 19 | w12y | figs-synecdoche | πᾶς ὁ κόσμος | 1 | the whole world held accountable to God | Paul uses**all the world** figuratively to refer to **all** the people living in **the world**. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “all the people in the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 516 | ROM | 3 | 19 | wwq3 | figs-explicit | ὑπόδικος γένηται…τῷ Θεῷ | 1 | The phrase **may become accountable to God** means that God will judge everyone at the final judgment according to how they lived their lives. If this might confuse your readers, you could state the meaning explicitly. Alternate translation: “God would judge all the people in the world as guilty” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 517 | ROM | 3 | 20 | ezbo | grammar-connect-logic-result | διότι | 1 | Here. **because** introduces a reason clause. Paul is stating the reason why all humanity is “accountable to God,” as stated in the previous verse. Use natural way in your language to indicate a reason clause. You may need to begin a new sentence, as in the UST. Alternate translation: “The reason for this is that” or “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 518 | ROM | 3 | 20 | vzot | figs-activepassive | οὐ δικαιωθήσεται πᾶσα σὰρξ | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who will do the action, Paul implies that “God” will do it. Alternate translation: “God will not justify any flesh” or “God will not make any flesh righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 519 | ROM | 3 | 20 | xs9x | figs-synecdoche | σὰρξ | 1 | flesh | Paul uses **flesh** figuratively to refer to a human being, who is made of flesh. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “human being” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 520 | ROM | 3 | 20 | d6vi | figs-personification | ἐξ ἔργων νόμου…διὰ…νόμου ἐπίγνωσις ἁμαρτίας | 1 | In this verse Paul speaks of **the law** figuratively as if it were a person who could justify someone or give them **full awareness**. If this might confuse your readers, you could express this meaning plainly. Alternate translation: “by doing what God requires in his law … God gives full awareness of sin through his law” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 521 | ROM | 3 | 20 | w5qb | figs-possession | ἐξ ἔργων νόμου | 1 | See how you translated a similar phrase in [2:15](../02/15.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 522 | ROM | 3 | 20 | i7zi | grammar-collectivenouns | νόμου…νόμου | 1 | In this verse **law** is a singular noun that refers to a group of laws that God gave Israel through Moses. It does not refer to the entire Old Testament, as in the previous verse. See how you translated this use of **law** in [2:12](../02/12.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 523 | ROM | 3 | 20 | llh9 | figs-idiom | ἐνώπιον αὐτοῦ | 1 | Here, **before him** is an idiom meaning “in his presence” or “from his perspective.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “in his presence” or “before his judgment seat” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 524 | ROM | 3 | 20 | xgpp | figs-abstractnouns | ἐπίγνωσις ἁμαρτίας | 1 | If your language does not use abstract nouns for the ideas of **full awareness** and **sin**, you could express the same ideas in different way. Alternate translation: “fully aware of being sinful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 525 | ROM | 3 | 20 | aety | figs-possession | ἐπίγνωσις ἁμαρτίας | 1 | Paul is using the possessive form to describe **full awareness** about the **sin** a person has committed. If this is not clear in your language, you could use a different expression. Alternate translation: “full knowledge about sin” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 526 | ROM | 3 | 20 | jdw9 | figs-explicit | διὰ…νόμου | 1 | Here, **through law** indicates the means by which a person becomes fully aware of sin. If this might confuse your readers, you could state this explicitly. Alternate translation: “by means of law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 527 | ROM | 3 | 21 | fqz4 | grammar-connect-logic-contrast | νυνὶ δὲ | 1 | **But now** here indicates that what follows is in contrast to Paul’s discussion about **the law** in [2:1–3:20](../02/01.md). Use a natural way in your language for introducing a contrast. Alternate translation: “Yet now” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 528 | ROM | 3 | 21 | y3te | figs-infostructure | νυνὶ δὲ χωρὶς νόμου, δικαιοσύνη Θεοῦ πεφανέρωται | 1 | now | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But now, the righteousness of God has been made known apart from the law” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
| 529 | ROM | 3 | 21 | e5ky | figs-explicit | νόμου…τοῦ νόμου | 1 | now | While the first occurrence of **the law** in this verse refers to the laws that God gave the Jews through Moses, the second occurrence refers to the first five books in the Old Testament that were written by Moses. The ULT shows this different by using **the law** and **the Law** respectively. If this might confuse your readers, you could state this more explicitly. Alternate translation: “the laws God gave Israel … the part of Scripture that Moses wrote” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 530 | ROM | 3 | 21 | nlj0 | figs-possession | χωρὶς νόμου | 1 | Here, **apart from the law** could mean: (1) **apart from** doing what **the law** requires. Alternate translation: “without having to do what the law requires” (2) outside of what **the law** says. Alternate translation: “not related to what the law says” or “differently than what the law says” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 531 | ROM | 3 | 21 | e4qe | figs-activepassive | δικαιοσύνη Θεοῦ πεφανέρωται | 1 | apart from the law the righteousness of God has been made known | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has made his righteousness visible” or “God has revealed his righteousness” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 532 | ROM | 3 | 21 | qkis | figs-possession | δικαιοσύνη Θεοῦ | 1 | See how you translated this phrase in [1:17](../01/17.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 533 | ROM | 3 | 21 | gvca | figs-activepassive | μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Law and the Prophets bearing witness” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 534 | ROM | 3 | 21 | tnf8 | figs-personification | μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν | 1 | It was witnessed by the Law and the Prophets | Here Paul uses **the Law and the Prophets** figuratively as if they were people who could witness or testify in a courtroom. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “what God says in the Law and the Prophets is a written testimony to this” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 535 | ROM | 3 | 21 | bgyx | figs-synecdoche | ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν | 1 | Paul is using the name of two parts of the Hebrew Scriptures, **the Law and the Prophets**, to represent the entire Hebrew Scriptures in general. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in your Scriptures” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
| 536 | ROM | 3 | 22 | pec5 | grammar-connect-words-phrases | δὲ | 1 | Here, **but** indicates that what follows explains how a person receives “the righteousness of God”. It does not indicate a contrast. Alternate translation: “namely,” or “even” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 537 | ROM | 3 | 22 | cvhy | figs-possession | δικαιοσύνη…Θεοῦ | 1 | See how you translated this phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 538 | ROM | 3 | 22 | q4m1 | figs-possession | διὰ πίστεως Ἰησοῦ Χριστοῦ | 1 | Here, **faith in Jesus Christ** is a possessive form that indicates **faith** that is associated with **Jesus Christ**. This could refer to: (1) trust in Jesus Christ. Alternate translation: “by trusting in Jesus Christ” or “by believing in Jesus Christ” (2) the faithfulness of Jesus Christ. Alternate translation: “through the faithfulness that Jesus Christ possesses” or “through how faithful Jesus Christ is” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 539 | ROM | 3 | 22 | c4mg | figs-ellipsis | τοὺς πιστεύοντας | 1 | Paul is leaving out some words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. Alternate translation: “those who believe in him” or “those who believe in Jesus for salvation” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 540 | ROM | 3 | 22 | o6qe | grammar-connect-logic-result | γάρ | 1 | Here, **for** introduces a reason clause. Paul is giving the reason why **the righteousness of God** is **for all those who believe**. Use a natural way in your language to indicate the reason why something is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 541 | ROM | 3 | 22 | daa3 | figs-abstractnouns | οὐ…ἐστιν διαστολή | 1 | If your language does not use an abstract noun for the idea of **distinction**, you could express the same idea in a different way. Alternate translation: “God does not discriminate” or “God is not partial” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 542 | ROM | 3 | 23 | x1hu | grammar-connect-logic-result | γὰρ | 1 | **For** here introduces a reason clause. Paul is giving the reason why “there is no distinction,” as stated in the previous verse. Use a natural way in your language to indicate the reason why something is true. Alternate translation: “The reason for this is that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 543 | ROM | 3 | 23 | akn9 | figs-nominaladj | πάντες | 1 | Here Paul uses the adjective **all** as a noun that refers to **all** the people who have existed or will exist. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “all people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 544 | ROM | 3 | 23 | jbe9 | figs-metaphor | ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ | 1 | Paul speaks figuratively of **all** people as if they were something that fails to reach its destination. He means that they lack or do not attain **the glory of God**. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “lack the glory of God” or “fail to attain the glory of God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 545 | ROM | 3 | 23 | vwsf | figs-possession | τῆς δόξης τοῦ Θεοῦ | 1 | Here the possessive form **the glory of God** could refer to: (1) the glory that God shared with humans when he created them, but which they lost when the first humans sinned. Alternate translation: “the glory God once gave them” or “the glory from God” (2) glorifying God, as in the similar phrase “the glory of the imperishable God” in [1:23](../01/23.md). Alternate translation: “of glorifying God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 546 | ROM | 3 | 24 | ibi2 | figs-personification | δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι | 1 | Here, **grace** is spoken of figuratively as though it were a person who could **justify** someone. Paul means that God graciously makes people righteous as a gift. If this might confuse your readers, you could express this meaning plainly. Alternate translation: “and are gifted with becoming righteous because God is gracious” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 547 | ROM | 3 | 24 | evs8 | figs-explicit | δικαιούμενοι δωρεὰν | 1 | Paul assumes that his readers know that those who are **being justified freely** are “all” those who “have sinned” in the previous verse. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “all people are being freely justified” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 548 | ROM | 3 | 24 | jgcu | δωρεὰν | 1 | Alternate translation: “as a gift” or “without payment” | ||
| 549 | ROM | 3 | 24 | atij | figs-abstractnouns | τῇ αὐτοῦ χάριτι, διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ | 1 | If your language does not use abstract nouns for the ideas of **grace** and **redemption**, you could express the same ideas with different forms. Alternate translation: “by God being gracious through redeeming them in Christ Jesus” or “due to how kind God is, because Christ Jesus redeemed them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 550 | ROM | 3 | 24 | hyeb | figs-explicit | ἀπολυτρώσεως | 1 | The word translated as **redemption** refers to rescuing someone from captivity by paying a ransom. Your language may require you to indicate what the people are redeemed from. This could mean: (1) Jesus redeems people from eternal punishment. Alternative translation: “redemption from eternal punishment” (2) Jesus redeems people from being enslaved to sin. Alternative translation: “redemption from enslavement to sin” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 551 | ROM | 3 | 24 | lno6 | figs-metaphor | τῆς ἐν Χριστῷ Ἰησοῦ | 1 | Here, Paul speaks figuratively of **redemption** as if it were an object that could be inside Jesus. Paul means that God redeemed all people who believe in Jesus by uniting them to **Christ Jesus**. If your readers might misunderstand this, you can express the meaning plainly. Alternative translation: “that comes through union with Christ Jesus” or “that is through being united to Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 552 | ROM | 3 | 25 | ci0v | figs-metaphor | ὃν προέθετο ὁ Θεὸς ἱλαστήριον | 1 | Here Paul uses **presented** figuratively as if Jesus were an Old Testament atonement sacrifice that was **presented** to God in the temple. He means that Jesus’ death was a sacrifice for the sins of humankind. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “whom God offered to atone for the sins of humanity” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 553 | ROM | 3 | 25 | t2d8 | figs-abstractnouns | ἱλαστήριον, διὰ πίστεως…εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ | 1 | If your language does not use abstract nouns for the ideas of **propitiation**, **faith**, **demonstration**, or **righteousness**, you could express the same ideas with different forms. Alternate translation: “to atone for people’s sins by trusting … to demonstrate how he makes people righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 554 | ROM | 3 | 25 | m159 | figs-metonymy | ἐν τῷ αὐτοῦ αἵματι | 1 | in his blood | Here Paul uses **his blood** figuratively to refer to Jesus’ death. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in Christ’s death” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 555 | ROM | 3 | 25 | ieq9 | grammar-connect-logic-goal | εἰς ἔνδειξιν | 1 | disregard | Here, **for** indicates that the phrase that follows is the purpose for which God **presented** Jesus as **a propitiation**. Use a natural way in your language to indicate a purpose clause. Alternate translation (without a comma preceding): “in order to demonstrate” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) |
| 556 | ROM | 3 | 25 | ze9m | figs-possession | τῆς δικαιοσύνης αὐτοῦ | 1 | See how you translated “the righteousness of God” in [1:17](../01/17.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 557 | ROM | 3 | 25 | siri | figs-abstractnouns | διὰ τὴν πάρεσιν | 1 | If your language does not use an abstract noun for the idea of **overlooking**, you could express the same idea with a different form. Alternate translation: “because he overlooked” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 558 | ROM | 3 | 25 | ydoj | figs-abstractnouns | τῶν προγεγονότων ἁμαρτημάτων | 1 | If your language does not use an abstract noun for the idea of **sin**, you could express the same idea in a different way. Alternate translation: “how they had sinned previously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 559 | ROM | 3 | 26 | b2f6 | grammar-connect-logic-result | ἐν | 1 | Here, **in** introduces a reason clause. Paul is giving the reason for God “overlooking of the sins that happened previously,” as stated in the previous verse. Use a natural way in your language to indicate the reason why something is true. Alternate translation: “The reason for this is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 560 | ROM | 3 | 26 | lm1r | figs-abstractnouns | ἐν τῇ ἀνοχῇ τοῦ Θεοῦ | 1 | This all happened for the demonstration of his righteousness at this present time | If your language does not use an abstract noun for the idea of **forbearance**, you could express the same idea with a verbal form. Alternate translation: “because God is so forbearing” or “since God forbears” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 561 | ROM | 3 | 26 | cg55 | figs-possession | ἐν τῇ ἀνοχῇ τοῦ Θεοῦ | 1 | so that he could be just, and justify the one who has faith in Jesus | Paul is using the possessive form to describe **God** who is characterized by **forbearance**. If this might confuse your readers, you could state this explicitly. Alternate translation: “in God’s forbearance” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 562 | ROM | 3 | 26 | b1xa | figs-possession | πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ | 1 | See how you translated this phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 563 | ROM | 3 | 26 | v1c9 | ἐν τῷ νῦν καιρῷ | 1 | Alternate translation: “at this time in history” or “currently” | ||
| 564 | ROM | 3 | 26 | jjwq | grammar-connect-logic-goal | εἰς τὸ εἶναι αὐτὸν | 1 | Here, **so that** indicates that what follows is a purpose clause. Paul is stating the purpose for which God now demonstrates **his righteousness**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order that he would be” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 565 | ROM | 3 | 26 | x6cf | figs-genericnoun | τὸν ἐκ πίστεως Ἰησοῦ | 1 | Paul is speaking of all people who have **faith in Jesus**, not one particular person. If it would be helpful in your language, use a more natural phrase. Alternate translation: “anyone who is from faith in Jesus” or “every person who trusts in Jesus”(See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
| 566 | ROM | 3 | 26 | qdkw | figs-possession | τὸν ἐκ πίστεως Ἰησοῦ | 1 | Here Paul is using the possessive form to describe a person who is characterized by **faith in Jesus**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “the one who is characterized by faith in Jesus” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 567 | ROM | 3 | 26 | ab0w | figs-possession | πίστεως Ἰησοῦ | 1 | See how you translated this phrase in [verse 22](../03/22.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 568 | ROM | 3 | 27 | emwi | 0 | Connecting Statement: | In [verses 27–31](../03/27.md) Paul uses a series of rhetorical questions and answers in order to emphasize that God alone makes people righteous through faith in Jesus. Like in [verses 1–9](../03/01.md), Paul is speaking as if he were a non-Christian Jew when he asks the rhetorical questions, but he is speaking as himself when he answers those questions. | ||
| 569 | ROM | 3 | 27 | e0wc | grammar-connect-logic-result | οὖν | 1 | Here, **then** indicates that what follows is a response to what Paul said in [verses 21–26](../03/21.md). If it might help your readers, you could state this explicitly. Alternate translation: “If it is God who makes people righteous through faith in Jesus, then where is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 570 | ROM | 3 | 27 | fjm4 | figs-rquestion | ποῦ οὖν ἡ καύχησις? | 1 | Where then is boasting? It is excluded | Paul is not asking for information, but is using this question here to express an objection that a Jew might have to what Paul said in [verses 21–26](../03/21.md). If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There then is no grounds for boasting!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 571 | ROM | 3 | 27 | mvs0 | figs-metaphor | ποῦ οὖν ἡ καύχησις | 1 | Here Paul speaks figuratively of **boasting** as if it were an object that could be in a location. He means that no one can boast because only God makes people righteous. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “Then can anyone boast” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 572 | ROM | 3 | 27 | pub7 | figs-abstractnouns | ποῦ οὖν ἡ καύχησις | 1 | If your language does not use an abstract noun for the idea of **boasting**, you could express the same idea with a verbal form. Alternate translation: “Who then can boast” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 573 | ROM | 3 | 27 | px29 | figs-explicit | ἐξεκλείσθη | 1 | In this sentence Paul responds to the rhetorical question in the previous sentence. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘It is excluded!’” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 574 | ROM | 3 | 27 | eufl | figs-activepassive | ἐξεκλείσθη | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has excluded it” or “God does not allow it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 575 | ROM | 3 | 27 | v3ut | figs-ellipsis | διὰ ποίου νόμου? τῶν ἔργων?…διὰ νόμου πίστεως | 1 | On what grounds? Of works? No, but on the grounds of faith | Paul is leaving out some of the words that these sentences would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “Through what kind of law is a person made righteous? Is a person made righteous through the works of the law? … a person made righteous through a law of faith” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 576 | ROM | 3 | 27 | dpny | figs-rquestion | διὰ ποίου νόμου? τῶν ἔργων? | 1 | In these two sentences Paul is not asking for information, but is using these two questions here to express the objections that a Jew might have to what Paul said in the previous sentence and in [verses 21–26](../03/21.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely through a kind of law! Surely through the works!” or “Surely a person is made righteous through a kind of law! Surely a person is made righteous through works!”(See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 577 | ROM | 3 | 27 | bgyy | figs-possession | τῶν ἔργων? | 1 | Paul is using the possessive form to describe a **law** that is characterized by **works**. If this might confuse your readers, you could use a different expression. Alternate translation: “Through a law characterized by works?” or “By doing what the law requires?” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 578 | ROM | 3 | 27 | h9wb | figs-explicit | οὐχί, ἀλλὰ διὰ νόμου πίστεως | 1 | In this sentence Paul responds to the rhetorical questions in the previous two sentences. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘No! But through a law of faith.’” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 579 | ROM | 3 | 27 | tg79 | figs-exclamations | οὐχί | 1 | **No!** is an exclamation that communicates a strong contrast to the previous statement. Use an exclamation that is natural in your language for communicating a strong contrast. Alternate translation: “Not at all!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 580 | ROM | 3 | 27 | ynz1 | figs-possession | διὰ νόμου πίστεως | 1 | Paul is using the possessive form to describe a **law** that is characterized by **faith**. If this might confuse your readers, you could use a different expression. Alternate translation: “through a law characterized by faith” or “by doing what faith requires” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 581 | ROM | 3 | 27 | mlcq | figs-abstractnouns | πίστεως | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a different form. Alternate translation: “of trusting in God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 582 | ROM | 3 | 28 | qe9p | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows explains what “the law of faith” means in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 583 | ROM | 3 | 28 | jtqq | figs-exclusive | λογιζόμεθα | 1 | Here, **we** is used exclusively to speak of Paul and other Christian Jews, as indicated in [verse 9](../03/09.md). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 584 | ROM | 3 | 28 | t8um | figs-gendernotations | ἄνθρωπον | 1 | a person is justified by faith | Although the term **man** is masculine, Paul is using the word here in the generic sense that includes both men and women. Alternate translation: “humankind” or “a person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 585 | ROM | 3 | 28 | ph88 | figs-activepassive | δικαιοῦσθαι…ἄνθρωπον | 1 | If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “that God justifies a man” or “that God makes a man righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 586 | ROM | 3 | 28 | jb14 | figs-abstractnouns | πίστει | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a verbal form. Alternate translation: “by believing in Jesus” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 587 | ROM | 3 | 28 | s747 | figs-possession | χωρὶς ἔργων νόμου | 1 | without works of the law | See how you translated “apart from the law” in [verse 21](../03/21.md). (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 588 | ROM | 3 | 28 | ycx2 | figs-possession | ἔργων νόμου | 1 | without works of the law | Paul is using the possessive form to refer to **the works** that God requires in **the law**. If this might confuse your readers, you could state this explicitly. Alternate translation: “the works that the law requires” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 589 | ROM | 3 | 29 | hdbq | grammar-connect-words-phrases | ἢ | 1 | **Or** here indicates that the next two sentences are the responses that a Jew might have to what Paul said in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “Or you Jews might say” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 590 | ROM | 3 | 29 | ineu | figs-ellipsis | οὐχὶ καὶ ἐθνῶν? ναὶ, καὶ ἐθνῶν | 1 | Paul is leaving out some of the words that these sentences would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the previous verse. Alternate translation: “Is he not also God of Gentiles? Yes, he is also God of Gentiles” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 591 | ROM | 3 | 29 | m8eo | figs-explicit | ἐθνῶν…ἐθνῶν | 1 | See how you translated this word in [1:5](../01/05.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 592 | ROM | 3 | 29 | ch7p | figs-rquestion | Ἰουδαίων ὁ Θεὸς μόνον? οὐχὶ καὶ ἐθνῶν? | 1 | Paul is not asking for information, but is using these two questions here to express the responses that a Jew might have to what Paul said in the previous verse. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “God is surely not only the God of Jews! He is surely also the God of Gentiles!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 593 | ROM | 3 | 29 | rq5m | figs-explicit | ναὶ, καὶ ἐθνῶν | 1 | In this sentence Paul responds to the rhetorical questions in the previous two sentences. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘Yes, also of Gentiles’” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 594 | ROM | 3 | 29 | gp74 | figs-exclamations | ναὶ | 1 | **Yes** is an exclamation word that communicates enthusiasm. Use an exclamation that is natural in your language for communicating enthusiasm. Alternate translation (change the period to an exclamation point): “Of course!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 595 | ROM | 3 | 30 | vur7 | grammar-connect-condition-fact | εἴπερ | 1 | Paul uses **if** as if the rest of the verse were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since we know” or “Because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) | |
| 596 | ROM | 3 | 30 | qdiu | grammar-connect-logic-result | εἴπερ | 1 | This phrase introduces the reason why Paul could say in the previous verse that God is also the God of the Gentiles. Use a natural way in your language for introducing a reason clause. Alternate translation (without a comma preceding): “since, indeed” or “we know this is true because, indeed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 597 | ROM | 3 | 30 | ux30 | figs-metaphor | εἷς ὁ Θεός | 1 | Paul speaks figuratively of **God** as if he were a number. He means that **God** is the **one** and only true **God** for both Jews and Gentiles. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “there is only one God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 598 | ROM | 3 | 30 | rjxp | figs-distinguish | ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως | 1 | This phrase gives us further information about **who** **God** is. It is not making a distinction between the one true **God** and false gods. If this might confuse your readers, you could state this explicitly. Alternate translation: “he is the one who will justify the circumcision by faith, and the uncircumcision through the same faith” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 599 | ROM | 3 | 30 | kw62 | grammar-collectivenouns | περιτομὴν…ἀκροβυστίαν | 1 | he will justify the circumcision by faith, and the uncircumcision through faith | The words **circumcision** and **uncircumcision** are singular nouns that refers to groups of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the circumcised people … the uncircumcised people” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
| 600 | ROM | 3 | 30 | gk5d | figs-metonymy | περιτομὴν…ἀκροβυστίαν | 1 | he will justify the circumcision by faith, and the uncircumcision through faith | Here Paul uses **the circumcision** figuratively to refer to the Jews by associating them with **circumcision**, and he uses **the uncircumcision** figuratively to refer to the Gentiles by associating them with **uncircumcision**. If your readers would not understand this, you could express the meaning plainly. Alternate translation: “the Jewish people … the non-Jewish people” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 601 | ROM | 3 | 30 | s9i4 | figs-possession | ἐκ πίστεως…διὰ τῆς πίστεως | 1 | See how you translated this phrase in [verse 26](../03/26.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 602 | ROM | 3 | 31 | vj40 | grammar-connect-words-phrases | νόμον οὖν καταργοῦμεν | 1 | we uphold | Here, **then** indicates that this sentence is the responses that a Jew might have to what Paul said in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “Then you Jews might say, ‘Do we nullify the law’” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 603 | ROM | 3 | 31 | y6qx | figs-rquestion | νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως | 1 | we uphold the law | Paul is not asking for information, but is using this question to express the response that a Jew might have to what Paul said in the previous verse. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Then we surely nullify the law through the same faith!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 604 | ROM | 3 | 31 | nzr7 | figs-exclusive | οὖν καταργοῦμεν | 1 | we uphold | Here, **we** is used exclusively to speak of the unbelieving Jews whom Paul is speaking on behalf of. Your language may require you to mark these forms. Alternate translation: “Do we Jews then nullify” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 605 | ROM | 3 | 31 | cw0k | figs-explicit | νόμον οὖν καταργοῦμεν | 1 | Here, **nullify the law** means to make **the law** useless or no longer applicable to anyone. Paul is stating that the Jews might worry that he is teaching that the Law of Moses does not have any function at all because God makes people righteous by faith. If this might confuse your readers, you could state this explicitly. Alternate translation: “Do we make the law useless” or “Do we throw away the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 606 | ROM | 3 | 31 | aj6s | figs-possession | διὰ τῆς πίστεως | 1 | See how you translated this phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 607 | ROM | 3 | 31 | pjgc | figs-explicit | μὴ γένοιτο! ἀλλὰ νόμον ἱστάνομεν | 1 | In these two sentences Paul responds to the rhetorical questions in the previous sentence. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be! Instead, we establish the law’” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 608 | ROM | 3 | 31 | rhy5 | figs-exclamations | μὴ γένοιτο | 1 | See how you translated this phrase in [verse 6](../03/06.md). (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 609 | ROM | 3 | 31 | ppvo | figs-exclusive | νόμον ἱστάνομεν | 1 | Here, **we** is used exclusively to refer to Paul and other Christians. Your language may require you to mark these forms. Alternate translation: “we Christians uphold the law” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 610 | ROM | 3 | 31 | c295 | figs-metaphor | νόμον ἱστάνομεν | 1 | Paul uses **uphold** figuratively to refer to **the law** as if it were an object that people could hold up high. The meaning of **uphold** here is the opposite meaning of **nullify** earlier in the verse. It could mean: (1) Christians fulfill the requirements of the law by trusting in Jesus, who fulfilled the law for them. Alternate translation: “we fulfill the law by faith” (2) Christians value **the law** and affirm that it is useful. Alternative translation: “we confirm that the law is useful” or “we affirm that the law has value”(See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 611 | ROM | 4 | intro | f9jc | 0 | # Romans 4 General Notes<br><br>## Structure and formatting<br><br>4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)<br> * God’s righteousness is received through faith (3:21–26)<br> * No one can boast in works (3:27–31)<br> * The examples of Abraham and David (4:1–25)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 7–8](../04/07.md) of this chapter, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### The purpose of the law of Moses<br><br>In this chapter Paul continues to develop his argument based on what he wrote in the previous chapter. He explains how God made Abraham, the ancestor of all Jews, righteous a long time before God gave the Jews the Law of Moses. Even Abraham could not become righteous by what he did. Rather, God made Abraham righteous on the basis of Abraham’s faith. Obeying the law of Moses does not make a person righteous. People have always become righteous only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>### Circumcision<br><br>Circumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, being circumcised never made anyone righteous. In this chapter Paul uses “circumcision” to refer to Jews and “uncircumcision” to refer to non-Jews. (See: [[rc://en/tw/dict/bible/kt/circumcise]] and [[rc://en/tw/dict/bible/kt/covenant]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>In [verses 1](../04/01.md), [3](../04/03.md), and [9–10](../04/09.md) Paul continues using rhetorical questions like he did in the previous chapter. He does this in order to answer objections that Jews might make about what he is saying. | |||
| 612 | ROM | 4 | 1 | q7wc | 0 | Connecting Statement: | [Verses 1–12](../04/01.md) are a series of rhetorical questions and answers that Paul uses to emphasize that even **Abraham**, the ancestor of the Jewish people, was made righteous by God “through faith.” | ||
| 613 | ROM | 4 | 1 | gxv3 | grammar-connect-logic-result | τί οὖν | 1 | Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [3:27–31](../03/27.md). See how you translated **What then** in [3:1](../03/01.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 614 | ROM | 4 | 1 | gw29 | figs-rquestion | τί οὖν ἐροῦμεν, εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα? | 1 | In this verse Paul is not asking for information, but is using a question to express the objections that a Jew might have to what Paul said in the previous chapter, especially what he said in [3:27–31](../03/27.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Then we will say that Abraham, our forefather according to the flesh, has surely discovered something!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 615 | ROM | 4 | 1 | rhrp | figs-quotemarks | τί οὖν ἐροῦμεν, εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα? | 1 | In this verse and the first part of the next verse, Paul is speaking as if he were a non-Christian Jew arguing against Paul. It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 616 | ROM | 4 | 1 | s4b5 | figs-exclusive | ἐροῦμεν | 1 | In [verses 1–9](../04/01.md) Paul uses **we** exclusively to speak of himself and other Jews. Your language may require you to mark these forms. Alternate translation: “will we Jews say” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 617 | ROM | 4 | 1 | ot88 | figs-infostructure | εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “that Abraham has discovered, who is our forefather according to the flesh” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 618 | ROM | 4 | 1 | fk5t | figs-idiom | κατὰ σάρκα | 1 | See how you translated **according to the flesh** in [1:3](../01/03.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 619 | ROM | 4 | 2 | pmua | figs-quotemarks | εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα | 1 | These clauses continue the the statements that a Jew might have to against Paul that began in the previous verse. You may need to indicate this with a closing quotation mark at the end of these clauses or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 620 | ROM | 4 | 2 | ka9b | grammar-connect-logic-result | γὰρ | 1 | **For** here indicates that what follows is a the reason for the statement in the previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “This must be the case because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 621 | ROM | 4 | 2 | oe12 | grammar-connect-condition-fact | εἰ…Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα | 1 | Paul is speaking as if this were a hypothetical possibility, but he means that the unbelieving Jew might think that this is actually true. In Paul’s time some Jewish teachers taught that Abraham had a right to boast because of his faith. However, since translating this as if it were true might confuse your readers, it is best to use a hypothetical sentence, as in the UST. (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) | |
| 622 | ROM | 4 | 2 | wvmh | figs-activepassive | Ἀβραὰμ…ἐδικαιώθη | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God justified Abraham” or “God made Abraham right with himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 623 | ROM | 4 | 2 | sibe | figs-explicit | ἐξ ἔργων | 1 | Paul assumes that his readers would understand that **works**means “works of the law” as in [3:28](../03/28.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “by doing what God requires from his people” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 624 | ROM | 4 | 2 | mefy | figs-explicit | ἀλλ’ οὐ πρὸς Θεόν | 1 | In this clause Paul begins to respond to the rhetorical questions he wrote in the previous clauses and previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘But not before God!’” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 625 | ROM | 4 | 2 | me3d | grammar-connect-logic-contrast | ἀλλ’ οὐ πρὸς Θεόν. | 1 | What follows the word **but** here is an emphatic contrast to what was just stated. Paul is negating the argument that he presented earlier in this verse and in the previous verse. You could make this emphasis explicit by replacing the period with an exclamation point or another natural way in your language for introducing am emphatic contrast. Alternate translation: “but certainly not before God!” or “however not from God’s perspective!” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 626 | ROM | 4 | 2 | z9wx | figs-metaphor | πρὸς Θεόν | 1 | Paul speaks figuratively of **Abraham** as if he were located in the presence of **God**. He means that Abraham could not **boast** to God about his **righteousness** if it was **righteous by works**. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “from God’s perspective” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 627 | ROM | 4 | 3 | w9i5 | grammar-connect-logic-result | γὰρ | 1 | For what does the scripture say | **For** here indicates that what follows in this verse is the reason why Paul said in the previous verse that Abraham cannot boast “before God.” Use a natural way in your language to introduce a reason clause. Alternative translation: “This is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 628 | ROM | 4 | 3 | hih3 | figs-rquestion | τί…ἡ Γραφὴ λέγει | 1 | Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “the scripture surely says” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 629 | ROM | 4 | 3 | g1wz | figs-personification | τί…ἡ Γραφὴ λέγει | 1 | Here Paul uses **say** figuratively as if **the scripture** were a person who could speak. He means that the scripture he is about to quote contains information related to the topic he is discussing. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “what information is in the scripture” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 630 | ROM | 4 | 3 | r9te | writing-quotations | τί…ἡ Γραφὴ λέγει? | 1 | Here Paul uses **what does the scripture say** to indicate a quotation from an Old Testament book ([Genesis 15:6](gen/15/06.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “what is written in the scripture” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 631 | ROM | 4 | 3 | xdtx | figs-explicit | ἡ Γραφὴ | 1 | Here, **the scripture** refers specifically to the quotation from [Genesis 15:6](../../gen/15/06.md) that follows in this verse. It does not refer to the Scriptures in general. If this might confuse your readers, you could state this explicitly. Alternate translation: “the scripture that Moses wrote in Genesis” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 632 | ROM | 4 | 3 | smc6 | figs-activepassive | ἐλογίσθη αὐτῷ εἰς δικαιοσύνην | 1 | it was counted to him as righteousness | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God counted it to him as righteousness” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 633 | ROM | 4 | 3 | az65 | writing-pronouns | ἐλογίσθη | 1 | it was counted to him as righteousness | The pronoun **it** refers to Abraham’s faith, which was implied by the statement that **Abraham believed God**. If this might confuse your readers, you could state this explicitly. Alternate translation: “his faith was counted” or “his trust in God was counted” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 634 | ROM | 4 | 3 | qked | figs-abstractnouns | δικαιοσύνην | 1 | If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea with a verbal form or another way. Alternate translation: “being righteous” or “being right with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 635 | ROM | 4 | 4 | ihul | grammar-connect-words-phrases | δὲ | 1 | **Now** here indicates that what follows in verses 4–5 is an explanation of the scripture quotation in the previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “In fact” or “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 636 | ROM | 4 | 4 | oojx | figs-extrainfo | τῷ…ἐργαζομένῳ | 1 | Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (see [verse 2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 637 | ROM | 4 | 4 | dsl8 | figs-activepassive | ὁ μισθὸς οὐ λογίζεται κατὰ χάριν | 1 | what he is paid is not counted as a gift | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he does not consider his wage as grace” or “he does not regard his pay as grace” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 638 | ROM | 4 | 4 | xo4x | κατὰ χάριν…κατὰ ὀφείλημα | 1 | Alternate translation: “as a matter of grace … as a matter of obligation” or “as a gift … as an obligation” | ||
| 639 | ROM | 4 | 4 | ossx | figs-abstractnouns | κατὰ χάριν…κατὰ ὀφείλημα | 1 | If your language does not use abstract nouns for these ideas of **grace** and **obligation**, you could express the same ideas with verbal forms. Alternate translation: “as what is gracious … as what is owed” or “something gifted … something owed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 640 | ROM | 4 | 5 | ynp2 | grammar-connect-logic-contrast | δὲ | 1 | **Now** here indicates that what follows in this verse is in contrast to what Paul said in the previous verse. Use natural way in your language to express contrasting ideas. Alternate translation: “But” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 641 | ROM | 4 | 5 | j3ir | figs-explicit | τῷ…μὴ ἐργαζομένῳ | 1 | Here, **the one who does not work** refers to a person who does not obey the laws God gave through Moses. If this might confuse your readers, you could state this explicitly. Alternate translation: “to the one who is does not obey God’s laws” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 642 | ROM | 4 | 5 | fezj | figs-explicit | τὸν δικαιοῦντα | 1 | Here, **the one who makes righteous** refers to God. If this would your readers, you could state this explicitly. Alternate translation: “God who justifies” or “God who makes righteous” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 643 | ROM | 4 | 5 | tovp | figs-nominaladj | τὸν ἀσεβῆ | 1 | Paul is using the singular adjective phrase **the ungodly** as a noun in order to describe a group of people. If your language does not use adjectives in this way, you could translate this with a noun phrase. Alternate translation: “people who are ungodly” or “people who do ungodly things” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 644 | ROM | 4 | 5 | va3e | figs-activepassive | λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην | 1 | his faith is counted as righteousness | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. See how you translated a similar phrase in [verse 3](../04/03.md). Alternate translation: “God counted his faith as righteousness” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 645 | ROM | 4 | 5 | s00l | figs-abstractnouns | ἡ πίστις αὐτοῦ εἰς δικαιοσύνην | 1 | If your language does not use abstract nouns for the ideas of **faith** and **righteousness**, you could express the same ideas with verbal forms. Alternate translation: “how he trusts … as being righteous” or “how he trusts in God … as being right with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 646 | ROM | 4 | 6 | hil6 | writing-quotations | καὶ Δαυεὶδ λέγει | 1 | Paul uses **David also speaks of** here to introduce a scripture quotation from [Psalm 31:1–2](../psa/031/001.md), which King David wrote. This occurs in [verses 7–8](../04/07.md). If your readers would not understand this, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: “David also wrote in the Old Testament” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 647 | ROM | 4 | 6 | s0v1 | figs-abstractnouns | τὸν μακαρισμὸν τοῦ ἀνθρώπου | 1 | If your language does not use an abstract noun for the idea of **blessedness**, you could express the same idea with a different form. Alternate translation: “how blessed the man is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 648 | ROM | 4 | 6 | vyse | figs-possession | τὸν μακαρισμὸν τοῦ ἀνθρώπου | 1 | Paul is using the possessive form to describe **the man** that is characterized by **blessedness**. If this is not clear in your language, you could use a different expression. Alternate translation: “the blessed man” or “the happy man” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 649 | ROM | 4 | 6 | x40j | figs-genericnoun | τοῦ ἀνθρώπου | 1 | Paul is speaking of people in general, not of one particular **man**. If it would be helpful in your language, use a more natural phrase. Alternate translation: “a person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
| 650 | ROM | 4 | 6 | c6zs | figs-distinguish | ᾧ ὁ Θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων | 1 | This phrase gives us further information about the **the man**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that is, the man God counts as righteous apart from works” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 651 | ROM | 4 | 6 | lilj | figs-abstractnouns | δικαιοσύνην | 1 | If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea with a verbal form. Alternate translation: “being righteous” or “being right with himself” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 652 | ROM | 4 | 6 | o260 | figs-possession | χωρὶς ἔργων | 1 | See how you translated this phrase in [3:28](../03/28.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 653 | ROM | 4 | 7 | zqwl | figs-quotemarks | μακάριοι, ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι | 1 | This verse is the beginning of a quotation from [Psalm 31:1–2](../../psa/031/001.md). It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 654 | ROM | 4 | 7 | dur6 | figs-parallelism | μακάριοι, ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι | 1 | whose lawless deeds are forgiven … whose sins are covered | These two clauses mean the same thing. Paul says the same thing twice, in slightly different ways, to show how **Blessed** these people are. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How blessed are those people whom God forgives completely for all their sins” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 655 | ROM | 4 | 7 | lq4w | figs-abstractnouns | ὧν…αἱ ἀνομίαι…ὧν…αἱ ἁμαρτίαι | 1 | If your language does not use abstract nouns for the ideas of **lawless deeds** and **sins**, you could express the same ideas in another way. Alternate translation: “the lawless things they have done … the sins they have committed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 656 | ROM | 4 | 7 | d4f4 | figs-activepassive | ἀφέθησαν…ἐπεκαλύφθησαν | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God forgives … God covers” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 657 | ROM | 4 | 7 | hj2w | figs-ellipsis | ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι | 1 | Paul quotes David leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the previous clause. Alternate translation: “blessed are those whose sins have been covered” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 658 | ROM | 4 | 7 | hqfm | figs-metaphor | ἐπεκαλύφθησαν | 1 | Paul quotes David using **covered** figuratively to refer to God forgiving sins as if he covers sins so that he no longer sees them. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “have been forgiven” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 659 | ROM | 4 | 8 | jjov | figs-quotemarks | μακάριος ἀνὴρ, οὗ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν | 1 | The end of this verse is the end of a quotation from [Psalm 31:1–2](../../psa/031/001.md). It may be helpful to your readers to indicate this with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 660 | ROM | 4 | 8 | yox7 | figs-parallelism | μακάριος ἀνὴρ, οὗ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν | 1 | This verse means the same thing as the two clauses in the previous verse. Paul the same thing here, in a slightly different way, to emphasize how **Blessed** people are home God forgives for their sins. Use a natural way in your language to express this emphasis. Alternate translation: “How truly blessed is a man whose sin the Lord does certainly not count!” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 661 | ROM | 4 | 8 | kpfe | figs-genericnoun | ἀνὴρ | 1 | Paul quotes David speaking of people in general, not of one particular **man**. If it would be helpful in your language, use a more natural phrase. Alternate translation: “a person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
| 662 | ROM | 4 | 8 | y21b | figs-abstractnouns | ἁμαρτίαν | 1 | If your language does not use an abstract noun for the idea of **sin**, you could express the same idea in another way. Alternate translation: “sinful deeds” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 663 | ROM | 4 | 8 | jdrm | figs-metaphor | οὐ μὴ λογίσηται | 1 | Paul quotes David using **count** figuratively to refer to God remembering or regarding people’s sins after he has forgiven them. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “does certainly not regard” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 664 | ROM | 4 | 8 | yxh2 | figs-doublenegatives | οὐ μὴ | 1 | The phrase **certainly not** translates two negative words in Greek. Paul quotes David using them together to emphasize how certain it is that God does not regard people’s sin after he has forgiven them. Use a natural way in your language to indicate this emphasis. Alternate translation: “never” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) | |
| 665 | ROM | 4 | 9 | qtgb | grammar-connect-logic-result | οὖν | 1 | **Then** here introduces a result clause. This verse indicates the logical conclusion to what Paul has stated in [verses 6–8](../04/06.md). Use a natural way in your language for expressing result. Alternate translation: “As a result,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 666 | ROM | 4 | 9 | g4f6 | figs-rquestion | ὁ μακαρισμὸς…οὗτος ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν? | 1 | Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “this blessedness is surely upon the circumcision and also upon the uncircumcision!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 667 | ROM | 4 | 9 | alrb | figs-explicit | ὁ μακαρισμὸς…οὗτος | 1 | Here, **this blessedness** refers to joyful state of those people whom God forgives and makes righteous, as mentioned in [verses 6–8](../04/06.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “is this blessed state of being forgiven by God” or “is this blessed forgiveness from God” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 668 | ROM | 4 | 9 | jmym | figs-metaphor | ὁ μακαρισμὸς…οὗτος ἐπὶ τὴν περιτομὴν…ἐπὶ τὴν ἀκροβυστίαν | 1 | Paul speaks of **blessedness** figuratively as if it were an object that could be put **upon** someone. He means that both circumcised and uncircumcised people can receive the blessing of forgiveness from God. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “is this blessedness given to the circumcision … to the uncircumcision” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 669 | ROM | 4 | 9 | dn7v | grammar-collectivenouns | τὴν περιτομὴν…τὴν ἀκροβυστίαν | 1 | See how you translated these words in [3:30](../03/30.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 670 | ROM | 4 | 9 | mrsm | grammar-connect-words-phrases | γάρ | 1 | **For** here indicates that what follows answers the rhetorical question. If it would be clearer in your language, you could state this explicitly. Alternate translation: “This is because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 671 | ROM | 4 | 9 | w2xt | figs-exclusive | λέγομεν | 1 | Here Paul uses **we** exclusively to refer to Paul and other Jews. Your language may require you to mark these forms. Alternate translation: “we Jewish people say” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 672 | ROM | 4 | 9 | o51f | writing-quotations | λέγομεν | 1 | Paul uses **we say** here to introduce a modified scripture quotation from [Genesis 15:6](../../gen/15/06.md), which Moses wrote. If your readers would not understand this, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: “we say what Moses wrote in the Old Testament” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 673 | ROM | 4 | 9 | m3uh | figs-activepassive | ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην | 1 | Faith was counted to Abraham as righteousness | See how you translated the similar clauses in [verses 3](../04/03.md) and [5](../04/05.md). (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 674 | ROM | 4 | 10 | trz4 | figs-rquestion | πῶς οὖν ἐλογίσθη? ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ? | 1 | In these two sentences Paul is not asking for information, but is using these two questions here to emphasize that Abraham was made righteous without being circumcised. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. You may need to combine these sentences. Alternate translation: “Then you surely know how it was counted to him! You surely know whether it was in circumcision or in uncircumcision!” or “Then you surely know how it was counted to him, whether in circumcision or in uncircumcision!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 675 | ROM | 4 | 10 | unuf | grammar-connect-logic-result | πῶς οὖν | 1 | Here, **then** introduces a result clause that is in the form of a rhetorical question. Use a natural way in your language for expressing result. Alternate translation: “How as a result” or “So then how” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 676 | ROM | 4 | 10 | uj5i | figs-idiom | πῶς | 1 | **How** here means “in what circumstances.” Paul is not asking how God made Abraham righteous, but is asking whether or not Abraham was circumcised when God made him righteous. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “In what circumstances” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 677 | ROM | 4 | 10 | bw38 | writing-pronouns | ἐλογίσθη…οὐκ ἐν περιτομῇ | 1 | In this verse the pronoun **it** refers to Abraham’s faith, as stated in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “was Abraham’s faith counted … His faith was not in circumcision” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 678 | ROM | 4 | 10 | p5rp | figs-activepassive | πῶς οὖν ἐλογίσθη | 1 | It was not in circumcision, but in uncircumcision | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “How then did God count it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 679 | ROM | 4 | 10 | wbta | figs-ellipsis | ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ? οὐκ ἐν περιτομῇ, ἀλλ’ ἐν ἀκροβυστίᾳ | 1 | Here Paul is leaving out some the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the previous sentence. Alternate translation: “Was it counted being in circumcision, or in uncircumcision? It was not counted in circumcision, but in uncircumcision” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 680 | ROM | 4 | 10 | zj6b | figs-abstractnouns | ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ? οὐκ ἐν περιτομῇ, ἀλλ’ ἐν ἀκροβυστίᾳ | 1 | If your language does not use abstract nouns for the ideas of **circumcision** and **uncircumcision**, you could express the same ideas in verbal way. Paul implies that Abraham is the subject of these sentences. Alternate translation: “While Abraham was circumcised, or while he was uncircumcised? It was not while he was circumcised, but while he was uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 681 | ROM | 4 | 11 | unmg | figs-abstractnouns | περιτομῆς…ἐν τῇ ἀκροβυστίᾳ…δι’ ἀκροβυστίας | 1 | If your language does not use abstract nouns for the ideas of **circumcision** and **uncircumcision**, you could express the same ideas in verbal way. Alternate translation: “of being circumcised … while being uncircumcised … through being uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 682 | ROM | 4 | 11 | d564 | figs-possession | σημεῖον…περιτομῆς | 1 | Paul is using the possessive form to describe **the sign** that is **circumcision**. If this is not clear in your language, you could use a different expression. Alternate translation: “the sign that is circumcision” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 683 | ROM | 4 | 11 | rjhr | figs-distinguish | σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ | 1 | This phrase gives us further information about **the sign of circumcision**. Circumcision is not only a **sign**, but also a **seal**. If this is not understood in your language, you can make the relationship between these clauses clearer. Alternate translation: “that is, a seal of the righteousness of the faith that he had in his uncircumcision” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 684 | ROM | 4 | 11 | wm54 | figs-possession | σφραγῖδα τῆς δικαιοσύνης | 1 | Paul is using the possessive form to describe **a seal** that proves **the righteousness** to be real. If this is not clear in your language, you could indicate this with a different form. Alternate translation: “a seal that proves the righteousness” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 685 | ROM | 4 | 11 | n31z | figs-possession | τῆς δικαιοσύνης τῆς πίστεως | 1 | Paul is using the possessive form to describe **righteousness** that comes from **faith**. If this is not clear in your language, you could indicate this with an adjective phrase or a verbal form. Alternate translation: “of the righteousness from faith” or “of being right with God that comes from trusting in him” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 686 | ROM | 4 | 11 | zlwg | figs-distinguish | τῆς ἐν τῇ ἀκροβυστίᾳ | 1 | This clause gives us further information about **the faith** that Abraham had. Paul is referring to **the faith** that Abraham had before he was circumcised. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that Abraham had in his uncircumcision” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 687 | ROM | 4 | 11 | mob7 | figs-metaphor | ἐν τῇ ἀκροβυστίᾳ | 1 | Here Paul speaks figuratively of **uncircumcision** as if it were a location someone could be **in**. He means that Abraham was in the state of being uncircumcised. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “while he was uncircumcised” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 688 | ROM | 4 | 11 | f5vv | grammar-connect-logic-goal | εἰς τὸ εἶναι αὐτὸν | 1 | Here, **so that** introduces a purpose clause. Paul is stating the purpose for which God required Abraham to become circumcised. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order that he would be” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 689 | ROM | 4 | 11 | ue6v | figs-metaphor | πατέρα πάντων τῶν πιστευόντων δι’ ἀκροβυστίας | 1 | Paul uses **father** figuratively to refer to Abraham as if he physically produced **those who believe** in God. Paul means that Abraham spiritually represents all uncircumcised non-Jews who trust in God. If your readers would not understand this, you could express the meaning plainly or use a simile. Alternative translation: “the spiritual representative of all those who believe through uncircumcision” or “like the father of all those who believe through uncircumcision” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 690 | ROM | 4 | 11 | etyl | figs-explicit | δι’ ἀκροβυστίας | 1 | Here the word translated as **through** refers to a going through a time period. If this would confuse your readers, you could state this explicitly. Alternate translation: “during uncircumcision” or “throughout the time they were uncircumcised” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 691 | ROM | 4 | 11 | hm61 | grammar-connect-logic-goal | εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην | 1 | Here, **so that** indicates that this clause could refer to: (1) the purpose of Abraham being **the father of all those who believe**. Alternate translation: “in order that the righteousness would be counted to them” (2) the result of Abraham being **the father of all those who believe**. Alternate translation: “resulting in the righteousness being counted to them” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 692 | ROM | 4 | 11 | y88e | figs-activepassive | εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην | 1 | See how you translated **counted** in [verses 3–5](../04/03.md) and [9–10](../04/09.md). (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 693 | ROM | 4 | 11 | ehib | figs-abstractnouns | τὴν δικαιοσύνην | 1 | If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea with a different form. Alternate translation: “being righteous” or “being right with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 694 | ROM | 4 | 12 | v9bu | grammar-connect-words-phrases | καὶ πατέρα περιτομῆς | 1 | And he became the father of the circumcision | Here, **and** indicates that what follows is another purpose for God commanding Abraham to be circumcised after he trusted in God. If it would be clearer in your language, you could repeat some of the information from the previous sentence and start a new sentence. Alternate translation: “and also so that he would be the father of circumcision” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 695 | ROM | 4 | 12 | u8j3 | figs-possession | πατέρα περιτομῆς…τοῦ πατρὸς ἡμῶν | 1 | And he became the father of the circumcision | Paul uses **father of circumcision** here figuratively. He means that Abraham is both the physical ancestor and spiritual ancestor of Jewish people who are both physically circumcised and have the “circumcision of the heart,” which Paul refers to in [2:29](../02/29.md). If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the spiritual representative of those who are physically and spiritually circumcised … our spiritual representative” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 696 | ROM | 4 | 12 | krkf | figs-explicit | τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | Paul assumes that his readers will know that these two clauses refer to those Jews who are **not only** circumcised in their bodies, but also have the same **faith** in God that Abraham had before he was circumcised. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “to those Jews who are not only circumcised, but who also follow in the steps of the faith of our father Abraham in uncircumcision” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 697 | ROM | 4 | 12 | s9jt | figs-idiom | καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς…πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | who follow in the steps of faith of our father Abraham | Here, **follow in the steps** is an idiom that means to follow someone’s example. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “who follow the example of the faith of our father Abraham” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 698 | ROM | 4 | 12 | btrd | figs-possession | τῆς…πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | Paul is using the possessive form to describe **the faith** that **our father Abraham** had. If this is not clear in your language, you could use a different expression. Alternate translation: “of our father Abraham’s faith” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 699 | ROM | 4 | 12 | u5ur | figs-exclusive | τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | Here, **our** refers to Paul and his fellow believing Jews, as in [3:9](../03/09.md). Your language may require you to mark these forms. Alternate translation: “of our Jewish father Abraham” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 700 | ROM | 4 | 12 | ykdc | figs-explicit | ἐν ἀκροβυστίᾳ | 1 | Here, **in uncircumcision** has the same meaning as “through circumcision” stated in the previous verse. See how you translated the phrase there. (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 701 | ROM | 4 | 13 | i6xc | grammar-connect-logic-result | γὰρ | 1 | **For** here gives the reason why Abraham is the spiritual “father” of both non-Jews and Jews, as stated in [verses 11–12](../04/11.md). If it would be clearer to your readers, you could state this explicitly. Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 702 | ROM | 4 | 13 | e0a3 | figs-abstractnouns | ἡ ἐπαγγελία…τὸ κληρονόμον αὐτὸν εἶναι | 1 | If your language does not use abstract nouns for the ideas of **promise** and **heir**, you could express the same ideas in another way. Alternate translation: “God promised … that he would inherit” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 703 | ROM | 4 | 13 | yqxx | grammar-connect-words-phrases | ἢ | 1 | Here, the world translated **or** indicates that **the promise** is **to Abraham** and **his seed**. If this might confuse your readers, you could state this explicitly. Alternate translation: “and also” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 704 | ROM | 4 | 13 | ew13 | figs-metaphor | τῷ σπέρματι αὐτοῦ | 1 | Here Paul uses **seed** figuratively to refer to “offspring.” Just as plants produce seeds that grow into many more plants, so people can have many offspring. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to his descendants” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 705 | ROM | 4 | 13 | ct1f | figs-synecdoche | κόσμου | 1 | Here **the world** could refer to: (1) all the land of **the world**. Although God had promised to give the land of Canaan to Abraham’s descendants, the Jews in Paul’s time understood that this promise included the whole earth. This will indeed take place when Jesus, a descendent of Abraham, rules over the whole world. Alternate expression: “of all the land in the world” (2) the people who live in the world, as in [3:19](../03/19.md). Alternate translation: “of the people who live in the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
| 706 | ROM | 4 | 13 | pjyt | figs-explicit | οὐ…διὰ νόμου…ἀλλὰ διὰ δικαιοσύνης | 1 | Here the word translated as **through** indicates the means by which God gave ** the promise**. If this might confuse your readers, you could state this explicitly. Alternate translation: “was not by means of the law but by means of the righteousness” or “was not on the basis of the law but on the basis of the righteousness” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 707 | ROM | 4 | 13 | kquo | figs-explicit | νόμου | 1 | See how you translated **the law** in [3:21](../03/21.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 708 | ROM | 4 | 13 | iqsm | figs-possession | δικαιοσύνης πίστεως | 1 | See how you translated the similar phrase in [verse 11](../04/11.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 709 | ROM | 4 | 14 | hba4 | grammar-connect-logic-result | γὰρ | 1 | **For** here indicates that [verses 14–15](../04/14.md) give the reasons why God’s promise to Abraham was given “through the righteousness of faith” and not “through the law,” as stated in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 710 | ROM | 4 | 14 | n0x6 | figs-hypo | εἰ…οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις | 1 | Paul is using a hypothetical situation to help his readers recognize the serious implications of how people inherit God’s promises. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “suppose the heirs are from the law, then the faith has been emptied” (See: [[rc://en/ta/man/translate/figs-hypo]]) | |
| 711 | ROM | 4 | 14 | ksui | figs-abstractnouns | οἱ ἐκ νόμου κληρονόμοι…ἡ πίστις…ἡ ἐπαγγελία | 1 | See how you translated “heir”, **the law**, and **faith** in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 712 | ROM | 4 | 14 | k4ip | figs-explicit | κληρονόμοι | 1 | Here, **heirs** refers to “Abraham” and “his seed” from the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “the heirs, Abraham or his seed, are” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 713 | ROM | 4 | 14 | w977 | figs-explicit | οἱ ἐκ νόμου κληρονόμοι | 1 | Here, **from the law** refers to those who try to obey the Law of Moses. If this might confuse your readers, you could state this explicitly. Alternate translation: “the heirs are those who try to obey the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 714 | ROM | 4 | 14 | hxvd | figs-metaphor | κεκένωται ἡ πίστις | 1 | Paul speaks figuratively of **faith** as if it were a container that could be emptied. He means that **faith** would become powerless or useless to make a person righteous if simply obeying**the law** allows a person to inherit God’s promises. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “then it would be impossible to become righteous by trusting in God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 715 | ROM | 4 | 15 | v1ow | grammar-connect-logic-result | γὰρ | 1 | **For** indicates that the rest of the verse gives the reason why inheriting God’s promise by obeying the law would nullify faith and the promise, as stated in the previous verse. If it would be clearer to your readers, you could state this explicitly. Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 716 | ROM | 4 | 15 | qma4 | figs-personification | ὁ…νόμος ὀργὴν κατεργάζεται | 1 | Paul speaks figuratively of **the law** as if it were a person who could produce something. He means that the **law** causes God to punish people because they cannot obey it. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “the law results in wrath for those who do not obey it” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 717 | ROM | 4 | 15 | h1x1 | figs-metonymy | ὀργὴν | 1 | See how you translated the same use of this word in [1:18](../01/18.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 718 | ROM | 4 | 15 | px0m | figs-metaphor | οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις | 1 | Paul speaks figuratively of **the law** and **transgression** as if they were located in a specific place. Here, **where** means that God’s law exists. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “but where the law is not present, neither is transgression present” or “but in a place where God’s law does not exist, transgression also does not exist” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 719 | ROM | 4 | 15 | t0wx | figs-abstractnouns | παράβασις | 1 | See how you translated the same use of this word in [2:23](../02/23.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 720 | ROM | 4 | 16 | defl | figs-extrainfo | ἐκ πίστεως | 1 | Here, **it** refers to **the promise** mentioned later in the verse and introduced in [verse 13](../04/13.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “the promise is by faith” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 721 | ROM | 4 | 16 | nchm | figs-explicit | ἐκ πίστεως | 1 | Here, **by** indicates the means by which someone acquires **the promise**. If this is not clear in your language, you could state this explicitly. Alternate translation: “a person acquires God’s promise by faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 722 | ROM | 4 | 16 | bc5k | grammar-connect-logic-goal | ἵνα | 1 | This phrase introduces a purpose clause. Paul is stating the purpose for which God makes **faith** the means for acquiring **the promise**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 723 | ROM | 4 | 16 | fvax | κατὰ χάριν | 1 | Alternate translation: “by grace” or “on the basis of grace” | ||
| 724 | ROM | 4 | 16 | cgpq | figs-abstractnouns | χάριν | 1 | If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with a different form. Alternate translation: “how gracious God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 725 | ROM | 4 | 16 | v8it | grammar-connect-logic-goal | εἰς τὸ εἶναι βεβαίαν, τὴν ἐπαγγελίαν | 1 | Here, **so that** could indicate: (1) a purpose clause. Alternate translation: “in order for the promise to be certain” (2) a result clause. Alternate translation: “with the result that the promise might be certain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 726 | ROM | 4 | 16 | qalp | figs-abstractnouns | τὴν ἐπαγγελίαν | 1 | See how you translated this word in [verse 13](../04/13.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 727 | ROM | 4 | 16 | r8ji | grammar-collectivenouns | παντὶ τῷ σπέρματι | 1 | The phrase **all the seed** is singular but refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “all the descendants” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 728 | ROM | 4 | 16 | xzsp | figs-metaphor | παντὶ τῷ σπέρματι | 1 | See how you translated **seed** in [4:13](../04/13.md).(See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 729 | ROM | 4 | 16 | a4ai | figs-distinguish | οὐ τῷ ἐκ τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ | 1 | These clauses give us further information about the phrase **all the seed**. They distinguish between a **seed** associated with **the law** and a **seed** associated with **the faith**. If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “both from those believers associated with Abraham through the law, and those associated with the faith of Abraham” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 730 | ROM | 4 | 16 | ns6r | figs-explicit | ἐκ τοῦ νόμου | 1 | those who are under the law | See how you translated this phrase in [verse 14](../04/14.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 731 | ROM | 4 | 16 | qctv | figs-possession | ἐκ πίστεως Ἀβραάμ | 1 | those who are under the law | Here, **from the faith of Abraham** refers to those who trust in God the way Abraham did. If this might confuse your readers, you could state this explicitly. Alternate translation: “who has the same faith as Abraham” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 732 | ROM | 4 | 16 | welr | figs-metaphor | ὅς ἐστιν πατὴρ πάντων ἡμῶν | 1 | Paul uses **father** figuratively to refer to Abraham as if he physically produced all human beings. Paul means that Abraham is the physical ancestor of all believing Jews and the spiritual ancestor of all believing non-Jews. If your readers would not understand this, you could state the meaning plainly. Alternative translation: “who spiritually represents all of us who believe” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 733 | ROM | 4 | 16 | kd6g | figs-exclusive | πάντων ἡμῶν | 1 | Here, **us all** refers to **all the seed** and so is inclusive of all believing Jews and non-Jews. Your language may require you to mark these forms. Alternate translation: “of all believers in God” or “of all of us who trust in God” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 734 | ROM | 4 | 17 | nuj8 | figs-infostructure | καθὼς γέγραπται, ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε | 1 | Here Paul interrupts the sentence he began in the previous verse and inserts these two clauses in order to support his argument. If this would confuse your readers, you could mark these clauses in a way that shows they are inserted into the middle of a sentence, as in the UST. You could also move these clauses to the end of the verse so that they do not divide the main sentence. (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 735 | ROM | 4 | 17 | ibwm | figs-explicit | καθὼς γέγραπται | 1 | Here Paul uses a quotation from the Old Testament in order to support the statement in the previous verse that Abraham “is the father of us all.” If it would be helpful to your readers, you could make the relationship between this verse and the previous verse clearer. Alternate translation: “The fact that Abraham is the father of us all is written in the Scriptures” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 736 | ROM | 4 | 17 | iju4 | writing-quotations | καθὼς γέγραπται | 1 | as it is written | Here Paul uses **just as it is written** to introduce a quotation from an Old Testament book ([Genesis 17:5](../../gen/17/05.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “just as it is written in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 737 | ROM | 4 | 17 | sjm0 | figs-activepassive | καθὼς γέγραπται | 1 | as it is written | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the quotation was written by Moses. Alternate translation: “just as Moses wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 738 | ROM | 4 | 17 | peaf | figs-quotemarks | πατέρα πολλῶν ἐθνῶν τέθεικά σε | 1 | I have made you | In this clause Paul quotes [Genesis 17:5](../../gen/17/05.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 739 | ROM | 4 | 17 | mxm5 | writing-pronouns | τέθεικά σε…ἐπίστευσεν | 1 | I have made you | The pronoun **I** refers to **God**, and **you** and **he** refer to Abraham. If this might confuse your readers, you could state the meaning explicitly. Alternate translation: “I, God, have appointed you, Abraham, as … Abraham trusted” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 740 | ROM | 4 | 17 | n6l7 | figs-metaphor | πατέρα πολλῶν ἐθνῶν | 1 | Paul quotes God using **father** figuratively to refer to Abraham as if he were going to physically produce children who would comprise **many nations**. God means that Abraham would become the spiritual ancestor of a large amount of people from **many nations** who trust in God like Abraham. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “the spiritual representative of numerous groups of people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 741 | ROM | 4 | 17 | ph37 | figs-explicit | κατέναντι οὗ ἐπίστευσεν Θεοῦ, | 1 | in the presence of God whom he trusted, who gives life to the dead | Here Paul continues the sentence from the previous verse that he had interrupted with the first two clauses in this verse. This clause completes the previous statement from the previous verse, “who is the father of us all.” If it would be helpful to your readers, you could state this explicitly. You made need to start a new sentence, as in the UST. Alternate translation: “Abraham is the father of us all in the presence of God whom he trusted” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 742 | ROM | 4 | 17 | ifwu | figs-metaphor | κατέναντι…Θεοῦ | 1 | Paul uses **in the presence of** figuratively to refer to Abraham as if he were physically present with **God**. Paul means that **God** personally considers Abraham to represent the believers that come from **many nations**. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “according to what God thinks” or “in God’s view” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 743 | ROM | 4 | 17 | s67j | figs-distinguish | οὗ ἐπίστευσεν…τοῦ ζῳοποιοῦντος τοὺς νεκροὺς, καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα | 1 | These clauses give further information about **God**. If this might confuse your readers, you could make the relationship between these phrases clearer by making new sentences or by another way that is natural in your language. Alternate translation: “This is the God whom he trusted. It is this God who makes the dead live and calls the things not existing as existing” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 744 | ROM | 4 | 17 | tg2e | figs-metaphor | καλοῦντος τὰ μὴ ὄντα ὡς ὄντα | 1 | Paul speaks figuratively of **the things not existing** as if **God** were calling to them. Paul means that **God** creates things by commanding them to exist, as Moses describes in [Genesis 1:3–27](../gen/01/03.md). If your readers would not understand this, you could express the meaning plainly. Alternative translation: “summons into being things that did not previously exist” or “by speaking creates things that did not previously exist” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 745 | ROM | 4 | 18 | emih | writing-pronouns | ὃς…αὐτὸν…σου | 1 | The pronouns **who** and **he** and **your** refer to Abraham, not God. If this might confuse your readers, you could state this explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 746 | ROM | 4 | 18 | g8fm | figs-idiom | ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν | 1 | In hope he believed against hope | Here, **against hope** is an idiom meaning “what seems hopeless.” If your readers would not understand this, you could use express the meaning plainly. Alternate translation: “although it seemed hopeless, he believed on the basis of hope” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 747 | ROM | 4 | 18 | auah | figs-abstractnouns | ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν | 1 | If your language does not use an abstract noun for the idea of **hope**, you could express the same idea with a different form. Alternate translation: “who hopefully believed although it seemed hopeless” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 748 | ROM | 4 | 18 | n62i | figs-ellipsis | ἐπίστευσεν | 1 | Paul is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “believed in God” or “believed what God had promised” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 749 | ROM | 4 | 18 | bs6y | grammar-connect-logic-result | εἰς τὸ γενέσθαι αὐτὸν | 1 | Here, **so that** indicates that this is a purpose clause. Paul is stating the result of Abraham believing **on the basis of hope**. Use a natural way in your language for introducing a result clause. Alternate translation: “which resulted in him becoming” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 750 | ROM | 4 | 18 | qbdq | figs-metaphor | πατέρα πολλῶν ἐθνῶν | 1 | See how you translated this phrase in [verse 17](../04/17.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 751 | ROM | 4 | 18 | b92q | writing-quotations | τὸ εἰρημένον | 1 | according to what he had been told | Here Paul uses **what was said** to introduce a quotation from an Old Testament book ([Genesis 15:5](../../gen/15/05.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “what was said in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 752 | ROM | 4 | 18 | cryi | figs-activepassive | τὸ εἰρημένον | 1 | according to what he had been told | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the quotation was spoken by God. Alternate translation: “what God said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 753 | ROM | 4 | 18 | p5el | figs-explicit | οὕτως ἔσται τὸ σπέρμα σου | 1 | So will your descendants be | Paul assumes that his readers would know the rest of what God said in the verse he is quoting ([Genesis 15:5](../../gen/15/05.md)). If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Look now at the heavens and count the stars, if you are able to count them. So will your seed be” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 754 | ROM | 4 | 18 | i2ev | figs-metaphor | τὸ σπέρμα | 1 | See how you translated **seed** in [verse 16](../04/16.md).(See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 755 | ROM | 4 | 19 | ycte | figs-infostructure | καὶ μὴ ἀσθενήσας τῇ πίστει, κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “He considered his own body as already having died (being about a hundred years old)—and the deadness of the womb of Sarah—but he was not weakening in the faith” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 756 | ROM | 4 | 19 | m9gq | figs-litotes | καὶ μὴ ἀσθενήσας τῇ πίστει | 1 | Without becoming weak in faith, | Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “And being strengthened in the faith” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 757 | ROM | 4 | 19 | s6u1 | figs-metaphor | μὴ ἀσθενήσας τῇ πίστει | 1 | Without becoming weak in faith, | Paul speaks figuratively of Abraham’s faith as if it were something that a person could be **weakening in**. He means that Abraham kept trusting God. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “not ceasing to trust” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 758 | ROM | 4 | 19 | b3w6 | figs-abstractnouns | τῇ πίστει | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a verbal form. Alternate translation: “in how he trusted God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 759 | ROM | 4 | 19 | bn9k | figs-metaphor | ἤδη νενεκρωμένον | 1 | Paul speaks figuratively of Abraham as if he actually thought his body was **dead**. Paul means that Abraham knew he was too old to produce a child. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “unable to father a child” or “useless for procreating” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 760 | ROM | 4 | 19 | bfsr | writing-background | ἑκατονταετής που ὑπάρχων | 1 | Here Paul provides background information about Abraham’s age to help his readers understand why Abraham **considered his own body as already being dead**. Use the natural form in your language for expressing background information. Alternate translation: “since he was about one hundred years old” (See: [[rc://en/ta/man/translate/writing-background]]) | |
| 761 | ROM | 4 | 19 | hro2 | figs-ellipsis | τὴν νέκρωσιν τῆς μήτρας Σάρρας | 1 | Here Paul is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the previous clause. Alternate translation: “he also considered the deadness of the womb of Sarah” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 762 | ROM | 4 | 19 | ghhm | figs-abstractnouns | τὴν νέκρωσιν τῆς μήτρας Σάρρας | 1 | If your language does not use an abstract noun for the idea of **deadness**, you could express the same idea in another way. Alternate translation: “that the womb of Sarah was dead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 763 | ROM | 4 | 19 | qil5 | figs-metaphor | τὴν νέκρωσιν τῆς μήτρας Σάρρας | 1 | Paul speaks figuratively of Sarah’s **womb** as if it were dead. He means that she was unable to conceive children. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “how Sarah was unable to conceive” or “that Sarah could not bear children” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 764 | ROM | 4 | 19 | yx92 | figs-explicit | τὴν νέκρωσιν τῆς μήτρας Σάρρας | 1 | Paul assumes that his readers would know that Sarah had been unable to become pregnant throughout her life, as described in the Old Testament book of Genesis. This fact makes Abraham’s faith even more amazing. If your readers would be unfamiliar with the story of Abraham and Sarah, you could state this explicitly. Alternate translation: “the deadness of the womb of Sarah, since she could never become pregnant before” or “the deadness of the womb of Sarah, which had always been dead” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 765 | ROM | 4 | 20 | qn5h | figs-infostructure | εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ, οὐ διεκρίθη τῇ ἀπιστίᾳ | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Abraham did not waver in unbelief about what God promised” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 766 | ROM | 4 | 20 | kicf | grammar-connect-words-phrases | δὲ | 1 | **But** here indicates that what follows emphasizes Abraham’s **faith** in **the promise of God**. If this might confuse your readers, you could state this explicitly. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 767 | ROM | 4 | 20 | o3zu | figs-explicit | εἰς…τὴν ἐπαγγελίαν τοῦ Θεοῦ | 1 | The word translated as **toward** could also mean “with regard to” or “regarding.” If it might be helpful to your readers, you could state this explicitly. Alternate translation: “with regard to the promise of God” or “regarding the promise of God” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 768 | ROM | 4 | 20 | qcod | figs-possession | τὴν ἐπαγγελίαν τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the promise** that comes from **God**. If this is not clear in your language, you could use a different expression. Alternate translation: “the promise that came from God” or “the promise from God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 769 | ROM | 4 | 20 | wgmc | figs-abstractnouns | τὴν ἐπαγγελίαν τοῦ Θεοῦ | 1 | If your language does not use an abstract noun for the idea of **promise**, you could express the same idea with a different form. Alternate translation: “the things God promised” or “the things God said would happen” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 770 | ROM | 4 | 20 | ep2z | figs-doublenegatives | οὐ διεκρίθη τῇ ἀπιστίᾳ | 1 | did not hesitate in unbelief | Here, **did not waver** and **unbelief** form a double negative expression. If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “he did not waver in belief” or “his belief did not waver” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 771 | ROM | 4 | 20 | th2x | figs-abstractnouns | τῇ ἀπιστίᾳ…τῇ πίστει | 1 | If your language does not use abstract nouns for the ideas of **the unbelief** and **the faith**, you could express the same ideas with verbal forms. Alternate translation: “by distrusting … by trusting” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 772 | ROM | 4 | 20 | zdj5 | figs-activepassive | ἐνεδυναμώθη τῇ πίστει | 1 | he was strengthened in faith | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God strengthened him in the faith” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 773 | ROM | 4 | 20 | a4g4 | figs-metaphor | ἐνεδυναμώθη τῇ πίστει | 1 | Paul speaks figuratively of Abraham’s **faith** as if it were something that a person could be **strengthened in**. He means that God enabled Abraham to continue trusting him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “was enabled to keep on trusting” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 774 | ROM | 4 | 20 | ew3r | figs-abstractnouns | δοὺς δόξαν τῷ Θεῷ | 1 | If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form. Alternate translation: “having glorified God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 775 | ROM | 4 | 21 | y2sh | figs-activepassive | πληροφορηθεὶς | 1 | He was fully convinced | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God fully convinced him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 776 | ROM | 4 | 21 | plbf | writing-pronouns | ἐπήγγελται…ἐστιν | 1 | The pronoun **he** refers to God, not Abraham. If this might confuse your readers, you could state this explicitly. Alternate translation: “God had promised, God is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 777 | ROM | 4 | 21 | j12r | writing-pronouns | ὃ ἐπήγγελται | 1 | Here, **what he had promised** refers to the promise Paul describes in [verse 13](../04/13.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “the things God promised to Abraham” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 778 | ROM | 4 | 22 | ympp | grammar-connect-logic-result | διὸ καὶ | 1 | Here, **therefore** introduces a result clause. Use a natural way in your language for indicating result. Alternate translation: “And for this reason” or “And this is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 779 | ROM | 4 | 22 | wlnh | figs-quotemarks | ἐλογίσθη αὐτῷ εἰς δικαιοσύνην | 1 | This clause is a quotation from [Genesis 15:6](../../gen/15/06.md). It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 780 | ROM | 4 | 22 | i56a | figs-activepassive | ἐλογίσθη αὐτῷ εἰς δικαιοσύνην | 1 | Therefore this was also counted to him as righteousness | See how you translated this in [verse 3](../04/03.md). (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 781 | ROM | 4 | 23 | zdc0 | figs-infostructure | οὐκ ἐγράφη…δι’ αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ | 1 | Therefore this was also counted to him as righteousness | If it would be more natural in your language, you could reverse the order of these phrases and combine them. Alternate translation: “Now the phrase ‘it was counted to him,’ was not written only for his sake” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
| 782 | ROM | 4 | 23 | r65c | writing-pronouns | αὐτὸν…αὐτῷ | 1 | only for his benefit | The pronouns **his** and **him** refer to Abraham. If this might confuse your readers, you could state this explicitly. Alternate translation: “Abraham’s … to him” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 783 | ROM | 4 | 23 | bfiw | figs-activepassive | οὐκ ἐγράφη…δι’ αὐτὸν μόνον | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Moses wrote the quotation. Alternate translation: “Moses did not write it only for Abraham’s sake” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 784 | ROM | 4 | 23 | bmlm | δι’ αὐτὸν | 1 | Alternate translation: “for him” or “regarding him” | ||
| 785 | ROM | 4 | 23 | ae1u | figs-quotemarks | ὅτι ἐλογίσθη αὐτῷ, | 1 | This clause is a quotation from [Genesis 15:6](../../gen/15/06.md). It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) | |
| 786 | ROM | 4 | 23 | jft0 | figs-activepassive | ἐλογίσθη αὐτῷ | 1 | See how you translated this in the previous verse. (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 787 | ROM | 4 | 24 | pfc9 | figs-exclusive | δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν, τὸν Κύριον ἡμῶν, ἐκ νεκρῶν | 1 | for us | Here, **our** and **whom** refer to all **those who believe** in **Jesus**. Your language may require you to mark these forms. Alternate translation: “for the sake us believers who are about to be counted, to we who believe in the one who raised from the dead ones Jesus, the Lord of us all” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 788 | ROM | 4 | 24 | ffdm | δι’ ἡμᾶς | 1 | See how you translated “for his sake” in the previous verse. | ||
| 789 | ROM | 4 | 24 | nh4k | figs-activepassive | οἷς μέλλει λογίζεσθαι | 1 | also for us, for whom it will be counted, we who believe | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who will do the action, Paul implies that “God” will do it. Alternate translation: “to whom God is about to count it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 790 | ROM | 4 | 24 | bu1m | writing-pronouns | μέλλει | 1 | Here the pronoun **it** refers to the “faith” mentioned in [verses 5](../04/05) and [20](../04/20). Previously **it** referred to Abraham’s faith, but in this verse **it** refers to **our** faith. If this might confuse your readers, you could state this explicitly. Alternate translation: “our faith is about” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 791 | ROM | 4 | 24 | mujr | λογίζεσθαι | 1 | See how you translated **counted** in the previous verse. | ||
| 792 | ROM | 4 | 24 | artt | figs-explicit | τὸν ἐγείραντα Ἰησοῦν, τὸν Κύριον ἡμῶν, ἐκ νεκρῶν | 1 | This clause refers to God. If this might confuse your readers, you could state the meaning explicitly. Alternate translation: “God who raised Jesus our Lord from the dead ones” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 793 | ROM | 4 | 24 | i6vl | figs-idiom | ἐγείραντα Ἰησοῦν, τὸν Κύριον ἡμῶν | 1 | Here, **raised** is an idiom for causing someone who has died to become alive again. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who caused Jesus our Lord to live again” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 794 | ROM | 4 | 24 | iq69 | figs-idiom | ἐκ νεκρῶν | 1 | Here, the phrase translated **the dead ones** refers to dead people. Here it means that Jesus physically died and was buried. If your language has a word or phrase for the place that dead people go, you could use it here. Alternate translation: “from the place where dead people are” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 795 | ROM | 4 | 25 | irue | writing-pronouns | ὃς…ἡμῶν…τὴν δικαίωσιν ἡμῶν | 1 | Here the pronoun **who** refers to Jesus, and **our** refers to all “those who believe” in him, as mentioned in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “Jesus … we believers’ … the justification of us believers” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 796 | ROM | 4 | 25 | cca1 | figs-activepassive | ὃς παρεδόθη…ἠγέρθη | 1 | who was delivered up for our trespasses and was raised for our justification | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “whom God gave up … God raised” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 797 | ROM | 4 | 25 | b999 | figs-metaphor | ὃς παρεδόθη | 1 | Paul speaks figuratively of Jesus as if he were a thing that could be **given up** to another person. Paul means that God allowed people to arrest and kill Jesus. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “who was allowed to be killed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 798 | ROM | 4 | 25 | op41 | figs-abstractnouns | διὰ τὰ παραπτώματα ἡμῶν…διὰ τὴν δικαίωσιν ἡμῶν | 1 | If your language does not use abstract nouns for these ideas of **trespasses** and **justification**, you could express the same ideas with verbal forms. Alternate translation: “because we trespassed … to make us righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 799 | ROM | 4 | 25 | imvc | grammar-connect-logic-result | διὰ τὰ παραπτώματα ἡμῶν | 1 | Here Paul uses **for the sake of** differently than he did in [verses 23–24](../04/23.md). Here Paul uses this phrase to indicate the reason why Jesus **was given up**. If this might confuse your readers, you could state this explicitly. Alternate translation: “because of our trespasses” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 800 | ROM | 4 | 25 | gmbd | figs-idiom | ἠγέρθη | 1 | See how you translated **raised** in the previous verse. (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 801 | ROM | 4 | 25 | hzop | grammar-connect-logic-goal | διὰ τὴν δικαίωσιν ἡμῶν | 1 | Here Paul uses **for the sake of** differently than he did in the first part of this verse. Here Paul uses this phrase to indicate one of the purposes for Jesus being **raised**. If this might confuse your readers, you could state this explicitly. Alternate translation: “for the purpose of our justification” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 802 | ROM | 5 | intro | i1dt | 0 | # Romans 5 General Notes<br><br>## Structure and formatting<br><br>4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)<br> * God’s righteousness is received through faith (3:21–26)<br> * No one can boast in works (3:27–31)<br> * The examples of Abraham and David (4:1–25)<br> * The blessings of justification (5:1–11)<br> * Adam and Christ are compared (5:12–5:21)<br><br>## Special concepts in this chapter<br><br>### The second Adam<br><br>Adam was the first man and the first “son” of God. He was created by God. He brought sin and death into the world by eating the forbidden fruit. In this chapter Paul describes Jesus as the “second Adam” and the true son of God. Jesus brings eternal life and overcame sin and death by dying on the cross. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/other/death]])<br><br>## Other possible translation difficulties in this chapter<br><br>In this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “justified by faith” in [verse 1](../05/01.md). Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |||
| 803 | ROM | 5 | 1 | age4 | grammar-connect-words-phrases | οὖν | 1 | **Therefore**, here marks a new section of the letter. It also introduces a result clause that summarizes the blessed results of a person becoming righteous by trusting in Jesus, which Paul just discussed in [1:18](../01/18.md)–[4:25](../04/25.md). Use a natural way in your language to indicate result. Alternate translation: “Since all these things are true” or “As a result of everything that I have just told you being true” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 804 | ROM | 5 | 1 | xmp3 | grammar-connect-logic-result | δικαιωθέντες…ἐκ πίστεως, εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν, διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Let us have peace with God through our Lord Jesus Christ, because we have been justified by faith” or “We can have peace with God through our Lord Jesus Christ, since we have been justified by faith” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 805 | ROM | 5 | 1 | xott | figs-activepassive | δικαιωθέντες | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “because God makes us righteous” or “since God makes us right with him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 806 | ROM | 5 | 1 | wbwx | figs-abstractnouns | ἐκ πίστεως | 1 | See how you translated this phrase in [4:16](../04/16.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 807 | ROM | 5 | 1 | ldru | translate-textvariants | εἰρήνην ἔχωμεν | 1 | Some ancient copies say “we have peace,” which makes sense, since [verses 1–5](../05/01.md) are a list of blessings that belong to those people who have been **justified by faith**. If the reading **let us have peace** is correct, this phrase may be indicating Paul’s desire that his fellow believers continue to experience the peace they have with God. If a translation of the Bible already exists in your area, you could consider using the reading in that translation. If there is not already a Bible translation in your area, we recommend that you follow the readings of ULT and UST. (See: [[rc://en/ta/man/translate/translate-textvariants]]) | |
| 808 | ROM | 5 | 1 | kjpb | figs-imperative | ἔχωμεν | 1 | Paul uses the phrase **let us have peace** to exhort his Christian readers to continue living peacefully with God. It is not a command. This phrase does not imply that those who have been **justified by faith** do not yet have peace with God. Use a form in your language that communicates an exhortation. Alternate translation: “we must continue to have” (See: [[rc://en/ta/man/translate/figs-imperative]]) | |
| 809 | ROM | 5 | 1 | hi12 | figs-abstractnouns | εἰρήνην ἔχωμεν | 1 | If your language does not use an abstract noun for the idea of **peace**, you could express the same idea with a verbal form, as in the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 810 | ROM | 5 | 1 | o2yr | figs-metaphor | εἰρήνην ἔχωμεν | 1 | Paul speaks figuratively of these people as if they could possess or own **peace**. He means that they can live peacefully with God. If your readers would not understand what **have peace** means in this context, you could express the meaning plainly. Alternative translation: “let us live in a peaceful manner” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 811 | ROM | 5 | 1 | s6xd | figs-exclusive | ἔχωμεν…ἡμῶν | 1 | we … our | Here and throughout this chapter the pronouns **us** and **our** inclusively refer to all those **having been justified by faith** in Jesus. If this might confuse your readers, you could state the meaning explicitly. Alternate translation: “let us believers … our” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 812 | ROM | 5 | 1 | xaeg | figs-explicit | διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | Here, **through** indicates that **our Lord Jesus Christ** is the means by which believers have **peace with God**. This refers to what Jesus did for believers in order for them to have **peace with God**, as briefly mentioned in [4:25](../04/25.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “through what our Lord Jesus Christ did for us” or “which was caused by our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 813 | ROM | 5 | 2 | slyh | figs-abstractnouns | δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν, τῇ πίστει εἰς τὴν χάριν ταύτην, ἐν ᾗ ἑστήκαμεν | 1 | If your language does not use abstract nouns for the ideas of **access**, **faith**, or **grace**, you could express the same ideas another way. Alternate translation: “through whom we also access and stand in how gracious God is by trusting in him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 814 | ROM | 5 | 2 | tsbo | writing-pronouns | οὗ | 1 | The pronoun **whom** refers to “our Lord Jesus Christ,” as mentioned in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “through our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 815 | ROM | 5 | 2 | i50u | figs-exclusive | καὶ…ἐσχήκαμεν…ἑστήκαμεν…καυχώμεθα | 1 | The pronoun **we** in this verse refers inclusively to all believers in Christ. See the discussion of this in the General Notes for this chapter. Alternate translation: “we believers also have … we believers stand … we believers boast” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 816 | ROM | 5 | 2 | af0n | figs-metaphor | εἰς τὴν χάριν ταύτην, ἐν ᾗ ἑστήκαμεν | 1 | Paul speaks figuratively of **grace** as if it were a location that someone could access and stand within. He means that trusting in Jesus allows believers to confidently experience how gracious God is toward his people. If your readers would not understand this, you express the meaning plainly. Alternative translation: “to confidently experience how kind God is” or “to safely experience how gracious God is” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 817 | ROM | 5 | 2 | dxcu | figs-abstractnouns | καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ Θεοῦ | 1 | If your language does not use abstract nouns for the ideas of **hope and **glory**, you could express the same ideas in another way. Alternate translation: “we may boast because we are confident that we will be glorified with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 818 | ROM | 5 | 2 | zp5p | figs-possession | τῆς δόξης τοῦ Θεοῦ | 1 | Paul is using possessive forms to describe how **glory** relates to **God**. This could refer to: (1) the glory that God shares with believers. This was the same glory that God shared with humans when he created them, but which they lost when the first humans sinned, as mentioned in [3:23](../03/23.md). Alternate translation: “of sharing in the glory God has” or “of the glory from God” (2) glorifying God, as in the similar phrase “the glory of the imperishable God” in [1:23](../01/23.md). Alternate translation: “of glorifying God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 819 | ROM | 5 | 3 | q5p7 | writing-pronouns | οὐ μόνον δέ | 1 | Not only this | The pronoun **this** here refers to boasting about “the hope of the glory of God,” as mentioned in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “And we not only boast on the basis of the hope of the glory of God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 820 | ROM | 5 | 3 | c644 | figs-metaphor | καὶ καυχώμεθα ἐν ταῖς θλίψεσιν | 1 | Here, **in our sufferings** could mean: (1) believers can **boast** about their **sufferings**. Alternate translation: “we can also boast about our sufferings” (2) believers can boast while they are experiencing **sufferings**. Alternate translation: “we can also boast when we are distressed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 821 | ROM | 5 | 3 | xeak | grammar-connect-logic-result | εἰδότες | 1 | Here, **knowing** indicates that what follows in this verse and the next verse are the reasons why believers can **boast in our sufferings**. If this might confuse your readers, you could state this explicitly. Alternate translation: “since we know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 822 | ROM | 5 | 3 | c0rl | figs-abstractnouns | ἐν ταῖς θλίψεσιν…ἡ θλῖψις…ὑπομονὴν | 1 | If your language does not use abstract nouns for the ideas of **sufferings**, **suffering**, and **endurance**, you could express the same ideas with verbal forms. Alternate translation: “when we suffer … when we suffer … a way to endure” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 823 | ROM | 5 | 3 | vmbf | figs-litany | ἡ θλῖψις ὑπομονὴν κατεργάζεται | 1 | Paul uses a repetitive series of clauses in this clause and the next verse to show how many reasons there are for Christians to boast about their suffering. This repetitive style of speaking or writing is called a “litany.” Use a form in your language that someone would use to list a series of reasons for something. (See: [[rc://en/ta/man/translate/figs-litany]]) | |
| 824 | ROM | 5 | 3 | lo57 | figs-metaphor | ἡ θλῖψις ὑπομονὴν κατεργάζεται | 1 | Paul speaks figuratively of **endurance** as if it were an object that could be produced. He means that when Christians trust in God while **suffering**, they develop greater **endurance** than they had before experiencing **suffering**. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “this suffering helps us know how to endure” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 825 | ROM | 5 | 4 | w7c2 | figs-ellipsis | ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “and endurance produces character, and this character produces hope” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 826 | ROM | 5 | 4 | dt8w | figs-abstractnouns | ἡ…ὑπομονὴ | 1 | See how you translated **endurance** in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 827 | ROM | 5 | 4 | gjvh | figs-abstractnouns | δοκιμήν, ἡ δὲ δοκιμὴ | 1 | The word translated **character** refers specifically to someone who has been approved by God because they have successfully endured testing. If your language does not use an abstract noun for the idea of **character**, you could express the same idea with a verbal form. Alternate translation: “makes us approved by God, and when God approves us it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 828 | ROM | 5 | 4 | eh9c | figs-abstractnouns | ἐλπίδα | 1 | See how you translated **hope** in [verse 2](../05/02.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 829 | ROM | 5 | 5 | u4xh | grammar-connect-logic-result | ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν | 1 | If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “And because the love of God has been poured into our hearts through the Holy Spirit, who has been given to us, that hope does not disappoint” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 830 | ROM | 5 | 5 | rctz | figs-explicit | ἡ δὲ ἐλπὶς | 1 | Here, **that hope** refers to **the hope of the glory of God** in [verse 2](../05/02.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “And being confident in God’s glory” or “And the hope of the glory of God” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 831 | ROM | 5 | 5 | qka8 | figs-metaphor | ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν | 1 | because the love of God has been poured into our hearts | Paul speaks figuratively of **love** as if it were something that could be **poured** out of a container, and speaks figurative of **our hearts** as though they were containers that could be filled. He means that the Holy Spirit has completely revealed to God’s people how much God loves them. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “because the Holy Spirit, who was given to us, has deeply revealed how much God loves his people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 832 | ROM | 5 | 5 | dc95 | figs-activepassive | ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν | 1 | If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the Holy Spirit, who God gave us, has poured the love of God into our hearts” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 833 | ROM | 5 | 5 | clmb | figs-possession | ἡ ἀγάπη τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe how **love** relates to **God**. Here, **the love of God** could refer to: (1) God’s love for us. Alternate translation: “God’s love” or “God’s love for us” (2) our love for God. Alternate translation: “love for God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 834 | ROM | 5 | 5 | glt1 | figs-metonymy | ἐν ταῖς καρδίαις ἡμῶν | 1 | See how you translated this word in [1:21](../01/21.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 835 | ROM | 5 | 6 | x5eg | grammar-connect-words-phrases | γὰρ | 1 | we | **For** here indicates that what follows in [verses 6–8](../05/06.md) explains “the love of God” in [verse 5](../05/05.md). If this might confuse your readers, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 836 | ROM | 5 | 6 | a7s7 | grammar-connect-time-simultaneous | ἔτι…ὄντων ἡμῶν ἀσθενῶν | 1 | In this clause Paul is describing something that was true during the time period he is describing in the rest of the verse. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “during the time we were still being weak” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 837 | ROM | 5 | 6 | xqr3 | figs-explicit | ἔτι…ὄντων ἡμῶν ἀσθενῶν | 1 | Here, **weak** means that people are completely unable to make themselves righteous. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “we still being powerless to make ourselves righteous” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 838 | ROM | 5 | 6 | xl85 | figs-explicit | ὑπὲρ ἀσεβῶν | 1 | Here, **ungodly ones** refers to **we** mentioned earlier in the verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “on behalf of us ungodly ones” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 839 | ROM | 5 | 7 | o92c | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows in this verse explains how surprising it is that Christ would die on the behalf of ungodly sinners, as stated in the previous verse. If this might confuse your readers, you could use a different expression, as in the UST. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 840 | ROM | 5 | 7 | h089 | figs-hypo | μόλις γὰρ…τις ἀποθανεῖται…γὰρ…τάχα τις | 1 | Paul uses **someone** twice in this verse to indicate two hypothetical situations. He does this to help his readers recognize how rare it is for someone to voluntarily die on behalf of another person. Use the natural form in your language for expressing hypothetical situations. Alternate translation: “Let us consider how rare it would be for someone to die … Let us, though, suppose that just maybe someone” (See: [[rc://en/ta/man/translate/figs-hypo]]) | |
| 841 | ROM | 5 | 7 | x60d | grammar-connect-logic-contrast | γὰρ…τάχα τις | 2 | What follows the word **though** here is in contrast to what Paul stated in the previous sentence. Although **someone will hardly die** for **a righteous person**, **someone** might possibly be willing to die for a **good person**. Although Paul does not state the difference between **a righteous person** and **a good person**, he contrasts both examples to emphasize how unlikely it is for a person to die on the behalf of another person. Use a natural way in your language for introducing a contrast. Alternate translation: “By contrast, perhaps someone” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 842 | ROM | 5 | 7 | mqyq | figs-metaphor | καὶ τολμᾷ ἀποθανεῖν | 1 | Paul speaks figuratively of dying as if it were a **dare** or challenge for **someone** to overcome. He means that **someone** would be brave enough to give their life for the sake of someone else. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “might even be willing to die” or “would even be brave enough to die” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 843 | ROM | 5 | 8 | qh0h | figs-rpronouns | ἑαυτοῦ | 1 | Paul uses the word **his own** to emphasize how much **God** loves his people. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “his very own” or “his personal” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) | |
| 844 | ROM | 5 | 8 | vh6y | figs-abstractnouns | τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς | 1 | If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal form. Alternate translation: “how much God loves us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 845 | ROM | 5 | 8 | c8vd | grammar-connect-time-simultaneous | ἔτι ἁμαρτωλῶν ὄντων ἡμῶν | 1 | In this clause Paul is describing something that was true during the time period he is describing in the rest of the verse. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “during the time we were still being sinners” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 846 | ROM | 5 | 8 | fel5 | figs-infostructure | ἔτι ἁμαρτωλῶν ὄντων ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Christ died for us, while we were still being sinners” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 847 | ROM | 5 | 8 | w7hy | figs-nominaladj | ἁμαρτωλῶν | 1 | Paul is using the adjective **sinners** as a plural noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who lived sinfully” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 848 | ROM | 5 | 9 | vnxd | grammar-connect-logic-result | πολλῷ οὖν μᾶλλον | 1 | Here, **then** indicates that what follows is the result of what Paul described in [verses 6–8](../05/06.md). If it would be more natural in your language, you could state this explicitly. Alternate translation: “As a result, much more” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 849 | ROM | 5 | 9 | tewt | grammar-connect-words-phrases | πολλῷ οὖν μᾶλλον | 1 | **Much more then** here strongly emphasizes that what follows is another important result of what Christ did for us. Use a natural way in your language to express strong emphasis. Alternate translation: “It is then much more certain” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 850 | ROM | 5 | 9 | zp4v | grammar-connect-logic-result | δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ | 1 | This clause states the reason why **we** can be **much more** certain that **we will be saved**. Use the most natural way in your language to express a reason clause. Alternate translation: “because we have now been justified by his blood” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 851 | ROM | 5 | 9 | x9yi | figs-activepassive | δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ | 1 | If your language does not use the passive form in this way, you could express these ideas with active forms or in other ways that are natural in your language. Alternate translation: “his blood having now justified us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 852 | ROM | 5 | 9 | nvs3 | figs-metonymy | ἐν τῷ αἵματι αὐτοῦ | 1 | blood | See how you translated **his blood** in [3:25](../03/25.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 853 | ROM | 5 | 9 | jbaz | figs-activepassive | σωθησόμεθα δι’ αὐτοῦ | 1 | If your language does not use the passive form in this way, you could express these ideas with active forms or in other ways that are natural in your language. Alternate translation: “he will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 854 | ROM | 5 | 9 | bev3 | figs-abstractnouns | τῆς ὀργῆς | 1 | his wrath | If your language does not use an abstract noun for the idea of **the wrath**, you could use a different expression. Here, **the wrath** refers specifically to “the day of wrath”, which is mentioned in [2:5](../02/05.md). Alternate translation: “the Final Judgment” or “from when God finally judges sinners” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 855 | ROM | 5 | 10 | wply | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows in this verse explains what Paul said in the previous verse. If this might confuse your readers, you could use an alternate expression. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 856 | ROM | 5 | 10 | mz06 | grammar-connect-condition-fact | εἰ…ἐχθροὶ ὄντες | 1 | Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since being enemies” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) | |
| 857 | ROM | 5 | 10 | rnc5 | figs-activepassive | κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ | 1 | we were reconciled to God through the death of his Son | If your language does not use passive forms in this way, you could express these ideas with active forms or in other ways that are natural in your language. Alternate translation: “the death of his Son reconciled us to God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 858 | ROM | 5 | 10 | cu3c | guidelines-sonofgodprinciples | τοῦ Υἱοῦ αὐτοῦ | 1 | Son | **Son** is an important title for Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 859 | ROM | 5 | 10 | o1m6 | grammar-connect-words-phrases | πολλῷ μᾶλλον | 1 | Here, **much more** strongly emphasizes that what follows is an important result of **having been reconciled** with **God**. See how you translated this phrase in the previous verse. Alternate translation: “it is much more certain” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 860 | ROM | 5 | 10 | n817 | figs-activepassive | καταλλαγέντες | 1 | If your language does not use the passive form in this way, you could express this idea with an active form or in another way that is natural in your language. Alternate translation: “he having reconciled us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 861 | ROM | 5 | 10 | e4ug | grammar-connect-logic-result | καταλλαγέντες | 1 | This clause states the reason why **we** can be **much more** certain that **we will be saved**. Use the most natural way in your language to express a reason clause. Alternate translation: “because we have been reconciled” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 862 | ROM | 5 | 10 | tmxf | figs-activepassive | σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ | 1 | If your language does not use the passive form in this way, you could express this idea with an active form or in another way that is natural in your language. Alternate translation: “his life will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 863 | ROM | 5 | 10 | gcto | figs-ellipsis | σωθησόμεθα | 1 | Paul is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the similar statement in the previous verse. Alternate translation: “we will be saved when God finally judges people” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 864 | ROM | 5 | 10 | eeo4 | figs-explicit | τῇ ζωῇ αὐτοῦ | 1 | Here **life** implies the **life** that Jesus has after God made him alive again. This resurrection **life** showed that God had accepted Jesus’ death as the payment for the sins of everyone who trusts in Jesus. If this might confuse your readers, you could state this explicitly. Alternate translation: “Jesus’ life after God caused him to become alive again” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 865 | ROM | 5 | 10 | b3z4 | figs-abstractnouns | τῇ ζωῇ αὐτοῦ | 1 | If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “him being alive” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 866 | ROM | 5 | 11 | a0vk | writing-pronouns | οὐ μόνον δέ | 1 | The pronoun **this** could refer to: (1) what Paul said in the previous verse. Alternate translation: “Not only are we saved by his life, but” (2) what Paul said in [verses 2–10](../05/02.md). Alternate translation: “Not only are all these things true, but” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 867 | ROM | 5 | 11 | zp36 | figs-metaphor | καὶ καυχώμενοι ἐν τῷ Θεῷ | 1 | Paul speaks figuratively of these people as if they were boasting inside of God. Paul means that these believers in Christ **boast** about how great God is. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “we also are boasting about how great God is” or “we also are boasting because of God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 868 | ROM | 5 | 11 | uukm | figs-explicit | διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | Here, **through** indicates that **our Lord Jesus Christ** is the means by which believers can boast. This refers to what Jesus did for believers in order for them to be able to boast. If this might confuse your readers, you could state this explicitly. Alternate translation: “through what our Lord Jesus Christ did for us” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 869 | ROM | 5 | 11 | r0zj | figs-explicit | δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν | 1 | Here, **through** indicates that Jesus is the means by which believers **have received the reconciliation**. This refers to what Jesus did for believers in order for them to have peace with God, as briefly mentioned in [4:25](../04/25.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “through what he did for us that caused us to receive the reconciliation” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 870 | ROM | 5 | 11 | xjes | figs-abstractnouns | νῦν τὴν καταλλαγὴν ἐλάβομεν | 1 | If your language does not use an abstract noun for the idea of **reconciliation**, you could express the same idea with a verbal form. Alternate translation: “we have now been reconciled with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 871 | ROM | 5 | 12 | hjx4 | grammar-connect-words-phrases | διὰ τοῦτο | 1 | **For this reason** here indicates that what follows in [verses 12–21](../05/12.md) is Paul’s explanation of the relationship between human **sin** and God’s grace. If this might confuse your readers, you could use a different expression. Alternate translation: “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 872 | ROM | 5 | 12 | wf9f | figs-metaphor | ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος; καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν | 1 | through one man sin entered … death entered through sin | Here Paul speaks of **sin** and **death** figuratively as if they were objects that could enter a place or spread within people. Paul means that the way God intended for **the world** and human beings to function became thoroughly corrupted by **sin** and **death**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “just as through one man sinned began to exist in the world, and that sin would result in that man’s death, so also all men born after that man would die too” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 873 | ROM | 5 | 12 | pa8s | figs-explicit | δι’ ἑνὸς ἀνθρώπου | 1 | Paul uses the phrase **one man** to refer to Adam, the first human being. If it would be helpful to your readers, you could state this explicitly, as in [verse14](../05/14.md). Alternate translation: “through the first man Adam” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 874 | ROM | 5 | 12 | smc2 | figs-abstractnouns | ἡ ἁμαρτία…τῆς ἁμαρτίας ὁ θάνατος; καὶ οὕτως…ὁ θάνατος | 1 | If your language does not use abstract nouns for the ideas of **sin** and **death**, you could use different expressions. Alternate translation: “sinful things … sinful things, living things could die, so also the ability to die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 875 | ROM | 5 | 12 | uxcs | figs-ellipsis | διὰ τῆς ἁμαρτίας ὁ θάνατος | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the previous clause. Alternate translation: “and through sin death entered into the world” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 876 | ROM | 5 | 12 | xhbv | figs-gendernotations | ἀνθρώπους | 1 | Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 877 | ROM | 5 | 12 | jy25 | writing-pronouns | ἐφ’ ᾧ πάντες ἥμαρτον | 1 | Here the pronoun **which** could refer to: (1) the fact that Paul states in the next phrase. Alternate translation: “because of this fact, namely, that all sinned” (2) the **one man** mentioned earlier in the verse. Alternate translation: “because of the one man all sinned” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 878 | ROM | 5 | 12 | si2i | figs-nominaladj | πάντες | 1 | Paul is using the adjective **all** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “all men” or “all humanity” or “all people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 879 | ROM | 5 | 13 | at4i | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows in [verses 13–14](../05/13.md) explains how death and **sin** existed before the **law**. If this might confuse your readers, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 880 | ROM | 5 | 13 | e6bx | figs-ellipsis | ἄχρι γὰρ νόμου…μὴ ὄντος νόμου | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “For until the law came … when there was no law” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 881 | ROM | 5 | 13 | abjg | grammar-collectivenouns | νόμου…νόμου | 1 | In this verse **law** refers to the laws that God gave the Jews through Moses. See how you translated **law** in [2:12](../02/12.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 882 | ROM | 5 | 13 | v51t | figs-abstractnouns | ἁμαρτία…ἁμαρτία | 1 | See how you translated **sin** in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 883 | ROM | 5 | 13 | uyd4 | figs-metaphor | ἁμαρτία ἦν ἐν κόσμῳ | 1 | Here Paul speaks of **sin** figuratively as if it were an object that could exist in a place. Paul means that people sinned **in the world** before God gave his laws to Moses. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “people sinned in the world” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 884 | ROM | 5 | 13 | juq7 | figs-activepassive | ἁμαρτία…οὐκ ἐλλογεῖται | 2 | but there is no accounting for sin when there is no law | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God did not charge them with sinning” or “God did not reckon it as sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 885 | ROM | 5 | 13 | izno | ἁμαρτία…οὐκ ἐλλογεῖται | 2 | Alternate translation: “a record of sin is not kept” or “no account is kept of sins” | ||
| 886 | ROM | 5 | 13 | v5l9 | grammar-connect-logic-result | μὴ ὄντος νόμου | 1 | Here, **being** could indicate: (1) the reason why **sin is not charged**. Alternate translation: “because there was no law” (2) the time when **sin is not charged**. Alternate translation: “when there was no law” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 887 | ROM | 5 | 13 | j04c | figs-explicit | μὴ ὄντος νόμου | 1 | Here, **no law** implies that God had not yet given people his laws that could help them identify what sin is. If this might confuse your readers, you could state this explicitly. Alternate translation: “being no law to identify to people what sin is” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 888 | ROM | 5 | 14 | bd3q | figs-personification | ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως, καὶ ἐπὶ τοὺς | 1 | death ruled from Adam until Moses | Here, **death** is spoken of figuratively as though it were a king who **ruled** **over** people. Paul means that nobody could prevent themselves from dying. If this might be confusing for your readers, you could express the meaning plainly. Alternate translation: “no human could escape dying from Adam until Moses, even those” or “human life inevitably ended in death from Adam until Moses, even the lives of those” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 889 | ROM | 5 | 14 | u66m | figs-abstractnouns | ὁ θάνατος | 1 | See how you translated **death** in [verse 12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 890 | ROM | 5 | 14 | pdrh | figs-explicit | ἀπὸ Ἀδὰμ μέχρι Μωϋσέως | 1 | Here, **Adam** refers to the period of time when Adam lived and **Moses** refers to the period of time when **Moses** lived. If this would confuse your readers, you could state this explicitly. Alternate translation: “from the time when Adam lived until the time when Moses lived” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 891 | ROM | 5 | 14 | w24g | figs-distinguish | καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ | 1 | This phrase gives us further information about over whom **death ruled**. It is not making a distinction between those who lived during the time of **Adam** and **Moses**. If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “even over the people who did not disobey God in the same way that Adam did” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 892 | ROM | 5 | 14 | skns | figs-abstractnouns | ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος | 1 | If your language does not use abstract nouns for the ideas of **likeness**, **transgression**, and **pattern**, you could express the same ideas in another way. Alternate translation: “in the same way that Adam transgressed, who typifies the one who is coming” or “exactly how Adam transgressed, who resembles the one who is coming” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 893 | ROM | 5 | 14 | k2w7 | figs-possession | ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ | 1 | Paul is using the possessive form to describe how **the likeness** relates to the **transgression**. If this is not clear in your language, you could use a different expression. Alternate translation: “like Adam’s transgression” or “in the same way Adam transgressed” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 894 | ROM | 5 | 14 | e4ze | figs-metaphor | Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος | 1 | Paul speaks figuratively of **Adam** as if he were a model or **pattern**. Paul means that **Adam**’s role is similar to the role of **the one who is coming** because both people do things that affect all human beings. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “Adam, who is a replica of the one who is coming” or “Adam, who models the one who is coming” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 895 | ROM | 5 | 14 | mu4s | figs-explicit | τοῦ μέλλοντος | 1 | The phrase **the one who is coming** refers to Jesus. Paul means that Adam represents the ideal human being, Jesus, who would come in the future. If this is not clear in your language, you could make this explicit. Alternate translation: “representing Jesus who would come in the future” or “prefiguring Jesus who was destined to come” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 896 | ROM | 5 | 15 | x37x | figs-abstractnouns | τὸ παράπτωμα…τὸ χάρισμα…τῷ τοῦ ἑνὸς παραπτώματι…ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι | 1 | If your language does not use abstract nouns for the ideas of **trespass**, **gracious gift**, **grace**, and **gift**, you could express the same ideas with verbal forms. Alternate translation: “how Adam trespassed … what God graciously gave … when the one man trespassed … how gracious God is and what he graciously gave” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 897 | ROM | 5 | 15 | ieb0 | figs-infostructure | οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “the gracious gift is not like the trespass” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 898 | ROM | 5 | 15 | sful | grammar-connect-words-phrases | γὰρ | 1 | **For** indicates that what follows explains the difference between **the trespass** and **the gracious gift**. If this might confuse your readers, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 899 | ROM | 5 | 15 | yxej | grammar-connect-condition-fact | εἰ | 1 | Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that the benefits of **the gracious gift** are superior to the consequences of **the trespass**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) | |
| 900 | ROM | 5 | 15 | kdhb | figs-possession | τῷ τοῦ ἑνὸς παραπτώματι | 1 | Paul is using the possessive form to describe **the trespass** that was committed by the **one** man. If this is not clear in your language, you could use a different expression. Alternate translation: “by one man’s trespass” or “because one man trespassed” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 901 | ROM | 5 | 15 | mm6y | figs-nominaladj | τοῦ ἑνὸς | 1 | Paul is using the adjective phrase **the one** as a noun in order to refer to Adam, as in the previous verse. Your language may use adjectives in the same way. If not, you could make these references explicit. Alternate translation: “of Adam, the one man” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 902 | ROM | 5 | 15 | e9me | figs-nominaladj | οἱ πολλοὶ…τοὺς πολλοὺς | 1 | Here Paul is using the adjective **many** as a noun in order to describe a large group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase, as in the UST. (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 903 | ROM | 5 | 15 | h6c3 | grammar-connect-words-phrases | πολλῷ μᾶλλον | 1 | Here, **how much more** strongly emphasizes the difference between the results of **the trespass** of Adam and the **grace of God** that comes through **Jesus Christ**. Use a natural way in your language to express strong emphasis. Alternate translation: “even more certainly” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 904 | ROM | 5 | 15 | tfhj | figs-infostructure | ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι, τῇ τοῦ ἑνὸς ἀνθρώπου, Ἰησοῦ Χριστοῦ, εἰς τοὺς πολλοὺς ἐπερίσσευσεν | 1 | If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “abounded to the many the grace of God and the gift by the grace of the one man, Jesus Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 905 | ROM | 5 | 15 | ejxz | figs-possession | ἡ χάρις τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **grace** that comes from **God**. If this is not clear in your language, you could use a different expression. Alternate translation: “God’s grace” or “the grace from God” or “how kind God is” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 906 | ROM | 5 | 15 | wn36 | figs-possession | τοῦ ἑνὸς ἀνθρώπου | 1 | Paul is using the possessive form to describe **the grace** that comes from **the one man**. Use a natural way in your language to express this idea. Alternate translation: “from the one man” or “associated with the one man” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 907 | ROM | 5 | 16 | ns9a | grammar-connect-logic-result | καὶ οὐχ ὡς δι’ ἑνὸς ἁμαρτήσαντος, τὸ δώρημα; τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς, εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων, εἰς δικαίωμα | 1 | If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “Indeed, because the judgment came from one man unto condemnation, but the gift came from many trespasses unto justification. This is why the gift is not the same as through the one man who sinned” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 908 | ROM | 5 | 16 | rmpt | figs-abstractnouns | τὸ δώρημα…τὸ δὲ χάρισμα | 1 | See how you translated these two phrases in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 909 | ROM | 5 | 16 | ok2k | figs-ellipsis | ὡς δι’ ἑνὸς ἁμαρτήσαντος | 1 | Paul is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “as what came through one who sinned” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 910 | ROM | 5 | 16 | muum | figs-explicit | ἑνὸς ἁμαρτήσαντος | 1 | Here, **one who sinned** refers to Adam, as mentioned in [verses 12–15](../05/12.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “Adam, the one who sinned” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 911 | ROM | 5 | 16 | ub9s | figs-abstractnouns | τὸ…κρίμα | 2 | If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way, as in the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 912 | ROM | 5 | 16 | eusx | figs-explicit | ἐξ ἑνὸς | 1 | Here, **one** refers to the **one** sin Adam committed. It does not refer to Adam himself, as the previous **one** does. If this might confuse your readers, you could state this explicitly. Alternate translation: “from Adam’s trespass” or “from the sin Adam committed” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 913 | ROM | 5 | 16 | xza3 | grammar-connect-logic-result | ἐξ ἑνὸς | 1 | Here, **from one** could indicate: (1) that **the judgment** happened after the **one** trespass. Alternate translation: “after one” (2) that **the judgment** happened because of the **one** trespass. Alternate translation: “because of one” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 914 | ROM | 5 | 16 | t4t8 | figs-abstractnouns | εἰς κατάκριμα…παραπτωμάτων, εἰς δικαίωμα | 1 | If your language does not use abstract nouns for the ideas of **condemnation**, **trespasses**, and **justification**, you could express the same ideas in another way. Alternate translation: “to cause God to condemn … sinful deeds people have done, to cause God to justify” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 915 | ROM | 5 | 16 | s82t | grammar-connect-logic-result | εἰς κατάκριμα | 1 | Here, **to** indicates that was follows is the result of God’s **judgment**. If this might confuse your readers, you could state this explicitly. Alternate translation: “resulted in condemnation” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 916 | ROM | 5 | 16 | m5k4 | grammar-connect-logic-result | ἐκ πολλῶν παραπτωμάτων | 1 | Here, **from many trespasses** could indicate: (1) that **the gracious gift** happened after **many trespasses**. Alternate translation: “after many trespasses” (2) that **the gracious gift** happened because of **many trespasses**. Alternate translation: “because of many trespasses” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 917 | ROM | 5 | 16 | jarb | grammar-connect-logic-result | εἰς δικαίωμα | 1 | Here, **to** indicates that was follows is the result of God’s **gracious gift**. If this might confuse your readers, you could state this explicitly. Alternate translation: “resulted in justification” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 918 | ROM | 5 | 17 | n5zx | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows further explains the difference between **the trespass** and **the gift**, as discussed in [verses15–16](../05/15.md). If this might confuse your readers, you could use a different expression. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 919 | ROM | 5 | 17 | mhtc | grammar-connect-condition-fact | εἰ | 1 | Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that the benefits of **the gift** are superior to the consequences of **the trespass**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) | |
| 920 | ROM | 5 | 17 | lcyd | figs-possession | τῷ τοῦ ἑνὸς παραπτώματι | 1 | See how you translated this phrase in [verse 15](../05/15.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 921 | ROM | 5 | 17 | whbf | figs-nominaladj | τοῦ ἑνὸς…τοῦ ἑνός…τοῦ ἑνὸς | 1 | See how you translated the first occurrence of **one** in the previous verse. (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 922 | ROM | 5 | 17 | yvq5 | figs-abstractnouns | τῷ τοῦ ἑνὸς παραπτώματι, ὁ θάνατος…τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης…ἐν ζωῇ | 1 | If your language does not use abstract nouns for these ideas, you could express the same ideas with verbal forms. Alternate translation: “because the one man trespassed, the fact that people die … how abundantly kind God is and how he makes people righteous … by living” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 923 | ROM | 5 | 17 | kz6z | figs-personification | ὁ θάνατος ἐβασίλευσεν | 1 | death ruled | See how you translated this phrase in [verse 14](../05/14.md). (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 924 | ROM | 5 | 17 | mtr9 | grammar-connect-logic-result | διὰ τοῦ ἑνός | 1 | death ruled | Here, **through** indicates that **the one** is the reason why **death ruled**. Use an expression in your language that indicates a reason. Alternate translation: “because of the one” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 925 | ROM | 5 | 17 | lf7t | grammar-connect-words-phrases | πολλῷ μᾶλλον | 1 | See how you translated this phrase in [verses 10](../05/10.md) and [15](../05/15.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 926 | ROM | 5 | 17 | hfvt | figs-infostructure | ἐν ζωῇ βασιλεύσουσιν, διὰ τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ. | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through the one man Jesus Christ will … rule in life” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 927 | ROM | 5 | 17 | xy6h | figs-metaphor | οἱ…ἐν ζωῇ βασιλεύσουσιν | 1 | Paul speaks figuratively of these people as if they were kings who **rule** in a location called **life**. This could mean: (1) they will have control over their sinful desires while physically alive. Alternate translation: “will those … have control over their sinfulness while alive” (2) they **will rule** with **Jesus Christ** while living eternally. Alternative translation: “will those … rule and live eternally” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 928 | ROM | 5 | 17 | nr25 | figs-distinguish | οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες | 1 | This clause describes the people who will **rule in life**. It is not making a distinction between **those who receive** and those who **rule**. If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “those who receive the abundance of the grace and the gift of the righteousness as well” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 929 | ROM | 5 | 17 | fodc | figs-possession | οἱ τὴν περισσείαν τῆς χάριτος…λαμβάνοντες | 1 | Paul is using the possessive form to describe **abundance** that relates to **grace**. If this is not clear in your language, you could use a different expression. Alternate translation: “those who receive God’s abundant grace” or “those who experience how abundantly gracious God is” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 930 | ROM | 5 | 17 | o8c3 | figs-possession | τῆς δωρεᾶς τῆς δικαιοσύνης | 1 | Paul is using the possessive form to describe how **righteousness** is a **gift**. Use a natural way in your language to express this idea. Alternate translation: “the gift, which is being made righteous” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 931 | ROM | 5 | 17 | ehbk | grammar-connect-logic-result | διὰ τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ | 1 | Here, **through** indicates that **the one, Jesus Christ** is the reason why his people will **rule in life**. Use an expression in your language that indicates a reason. Alternate translation: “because of the one, Jesus Christ” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 932 | ROM | 5 | 17 | uifs | figs-explicit | τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ | 1 | The phrase **the one, Jesus Christ** refers to what Jesus did for believers in order for them to **rule in life**. If this might confuse your readers, you could state this explicitly. Alternate translation: “what the one, Jesus Christ has done for them” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 933 | ROM | 5 | 18 | e7cq | figs-ellipsis | ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος, εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος, εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “So then, as one man trespassed and this trespass caused all men to become condemned, so also one man acted righteously and this act caused all men to become justified for living eternally” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 934 | ROM | 5 | 18 | mccf | grammar-connect-words-phrases | ἄρα οὖν | 1 | **So then** indicates that what follows in [verses 18–21](../05/18.md) summarizes the ideas of [verses 12–17](../05/12.md). If this might confuse your readers, you could use a clearer expression. Alternate translation: “Finally” or “In summary” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 935 | ROM | 5 | 18 | sfwg | grammar-connect-logic-result | δι’…δι’ | 1 | See how you translated **through** in the previous verse. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 936 | ROM | 5 | 18 | z0jq | figs-abstractnouns | παραπτώματος…κατάκριμα…δικαίωσιν | 1 | See how you translated these abstracts nouns in [verse 16](../05/16.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 937 | ROM | 5 | 18 | n8pr | figs-gendernotations | πάντας ἀνθρώπους…πάντας ἀνθρώπους | 2 | Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how your translated **all men** in [verse 12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 938 | ROM | 5 | 18 | bcm2 | figs-possession | δικαίωσιν ζωῆς | 1 | Paul is using the possessive form to describe how **justification** relates to **life**. This could mean: (1) **justification** that leads to **life**. Alternate translation: “justification that brings eternal life” (2) **justification** that is **life**. Alternate translation: “justification, which is eternal life” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 939 | ROM | 5 | 18 | bmey | figs-explicit | ζωῆς | 1 | Here, **life** refers to “eternal life.” If it would be helpful to your readers, you could state this explicitly. Alternate translation: “of eternal life” or “for living forever” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 940 | ROM | 5 | 19 | hj69 | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows explains what Paul said in the previous verse. If this might confuse your readers, you could use a different expression. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 941 | ROM | 5 | 19 | sjek | grammar-connect-words-phrases | ὥσπερ…οὕτως καὶ | 1 | See how you translated the similar connective words **as** and **so also** in the previous verse. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 942 | ROM | 5 | 19 | rgji | grammar-connect-logic-result | διὰ…διὰ | 1 | See how you translated **through** in the previous two verses. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 943 | ROM | 5 | 19 | z8r8 | figs-abstractnouns | τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου…τῆς ὑπακοῆς τοῦ ἑνὸς | 1 | If your language does not use abstract nouns for the ideas of **disobedience** and **obedience**, you could express the same ideas with verbal forms. You may need to supply an object for the verbs, such as “God” or “God’s command.” Alternate translation: “the one man disobeying God … the one man obeying God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 944 | ROM | 5 | 19 | qpsm | figs-explicit | τοῦ ἑνὸς ἀνθρώπου | 1 | Here, **the one man** refers to “Adam.” See how you translated the similar use of **one man** in [verse 12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 945 | ROM | 5 | 19 | q8lj | figs-activepassive | διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου, ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the disobedience of the one man caused many to become sinners” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 946 | ROM | 5 | 19 | huig | figs-nominaladj | οἱ πολλοί…οἱ πολλοί | 2 | See how you translated **the many** in [verse 15](../05/15.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 947 | ROM | 5 | 19 | px2r | figs-nominaladj | ἁμαρτωλοὶ | 1 | See how you translated **sinners** in [verse 8](../05/08.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 948 | ROM | 5 | 19 | bhra | figs-activepassive | διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δίκαιοι κατασταθήσονται οἱ πολλοί | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the obedience of the one caused many to become righteous ones” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 949 | ROM | 5 | 19 | haks | figs-explicit | τοῦ ἑνὸς | 2 | Here, **the one** refers to “Jesus Christ.” See how you translated the third occurrence of **the one ** in [verse 17](../05/17.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 950 | ROM | 5 | 20 | lah6 | grammar-collectivenouns | νόμος | 1 | See how you translated **the law** in [2:12](../02/12.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 951 | ROM | 5 | 20 | w958 | figs-personification | παρεισῆλθεν | 1 | the law came in | The word translated **slipped in** can mean to sneak in unnoticed, as in [Jude 1:4](../../jud/01/04.md). Paul may be stressing how the coming of **the law** was like an unwelcome person secretly intruding at some location. If this is confusing in your language, you could make this explicit. Alternate translation: “intruded like a person sneaking in unnoticed” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 952 | ROM | 5 | 20 | ttcw | figs-abstractnouns | τὸ παράπτωμα…ἡ ἁμαρτία…ἡ χάρις | 1 | See how you translated the abstract nouns **trespass** in [verses 15–18](../05/15.md), **sin** in [verses 12–13](../05/12.md), and **grace** in [verses 15](../05/15.md) and [17](../05/17.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 953 | ROM | 5 | 20 | relk | figs-metaphor | πλεονάσῃ τὸ παράπτωμα…ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις | 1 | Paul speaks figuratively of **the trespass**, **sin**, and **grace** as if they were objects that could increase in amount. He means that the power or influence of these concepts expanded throughout humanity. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “the trespass might be more evident … sin became more evident, the grace became even more obvious” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 954 | ROM | 5 | 20 | wbh3 | grammar-connect-logic-goal | ἵνα πλεονάσῃ τὸ παράπτωμα | 1 | This clause could refer to: (1) one of God’s purposes for giving **the law**. Alternate translation: “in order to increase the trespass” (2) the result of God giving **the law**. Alternate translation (with preceding comma): “resulting in the trespass increasing” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 955 | ROM | 5 | 20 | godn | figs-metaphor | οὗ | 1 | Here Paul uses **where** figuratively to refer to **sin** and **grace** as if they were located somewhere. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “when” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 956 | ROM | 5 | 21 | ycy7 | grammar-connect-logic-goal | ἵνα | 1 | The phrase **so that** here introduces a purpose clause. Paul is stating the purpose for which God caused grace to abound, as stated in the previous verse. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “for the purpose that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 957 | ROM | 5 | 21 | ymxy | grammar-connect-words-phrases | ὥσπερ…οὕτως καὶ | 1 | See how you translated **just as** and **so also** in the [verse 19](../05/19.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 958 | ROM | 5 | 21 | leu9 | figs-abstractnouns | ἡ ἁμαρτία ἐν τῷ θανάτῳ…ἡ χάρις…δικαιοσύνης…ζωὴν αἰώνιον | 1 | See how you translated the abstract nouns **sin** and **grace** in the previous verse, **death** and **righteousness** in [verse 17](../05/17.md), and **eternal life** in [2:7](../02/07.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 959 | ROM | 5 | 21 | wmy8 | figs-personification | ἐβασίλευσεν ἡ ἁμαρτία | 1 | as sin ruled in death | Here, **sin** is spoken of figuratively as if it were a king ruling over people. Paul means that everyone was controlled by their sinful desires. While death **ruled** in [verse 14](../05/14.md), **sin ruled** after God gave the law. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “everyone was controlled by sin” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 960 | ROM | 5 | 21 | wuh2 | figs-explicit | ἐν τῷ θανάτῳ | 1 | as sin ruled in death | Here, **in death** could refer to: (1) the location in which **sin ruled**. Alternate translation: “in the place where death exists” (2) the means by which **sin ruled**. Alternate translation: “by means of death” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 961 | ROM | 5 | 21 | kc21 | figs-personification | χάρις βασιλεύσῃ διὰ δικαιοσύνης | 1 | as sin ruled in death | Here, **grace** is spoken of figuratively as if it were a king ruling over people. Paul means that God’s **grace** allows people to become righteous. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “how gracious God is might make people become righteous” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 962 | ROM | 5 | 21 | bk72 | grammar-connect-logic-result | διὰ…διὰ | 1 | See how you translated **through** in the [verses 17–19](../05/17.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 963 | ROM | 5 | 21 | c9nj | grammar-connect-logic-result | εἰς ζωὴν αἰώνιον | 1 | Here, **to** indicates that was follows is the result of God’s **grace** ruling **through righteousness**. If this might confuse your readers, you could state this explicitly. Alternate translation: “resulted in eternal life” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 964 | ROM | 5 | 21 | axr9 | figs-explicit | Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν | 1 | The phrase **Jesus Christ our Lord** refers to what Jesus did for believers in order for them to have **eternal life**. If this might confuse your readers, you could state this explicitly. Alternate translation: “what Jesus Christ our Lord has done for them” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 965 | ROM | 6 | intro | v522 | 0 | # Romans 6 General Notes<br><br>## Structure and formatting<br><br>5. Becoming like Christ in this life (6:1–8:39)<br> * Baptism represents union with Christ’s death (6:1–14)<br> * Christians are now slaves of righteousness (6:15–23)<br><br>## Special concepts in this chapter<br><br>### Slavery<br><br>In this chapter Paul frequently uses the metaphor of the relationship between slaves and their masters. He speaks figuratively of people who live sinfully as if they were slaves to sin and the death it causes ([6:6](../06/06.md), [16–17](../06/16.md), [20](../06/20.md)). He also speaks figuratively of Christians as if God has freed them from being enslaved to sin and has himself or righteousness their master ([6:18](../06/18.md), [22](../06/22.md)). Because Christians are no longer controlled by their desire to sin, they should instead serve God and live in a way that glorifies him ([6:12–14](../06/12.md), [19](../06/19.md)). (See: [[rc://en/tw/dict/bible/other/servant]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>In [verses 1–3](../06/01.md), [15–16](../06/15.md), and [21](../06/21.md) Paul uses rhetorical questions in order to answer objections that people might make about what he is saying.<br><br>## Possible translation difficulties in this chapter<br><br>### Inclusive language<br><br>In this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “baptized into Christ Jesus” in [verse 3](../06/03.md). Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |||
| 966 | ROM | 6 | 1 | fxgw | grammar-connect-logic-result | τί οὖν | 1 | Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [5:20](../05/20.md). See how you translated **What then** in [3:1](../03/01.md) and [4:1](../04/01.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 967 | ROM | 6 | 1 | pvg3 | figs-rquestion | τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ? | 1 | What then will we say? Should we continue in sin so that grace may abound? | In this verse Paul is not asking for information, but is using a question to address rumors some people may have been saying that misrepresented his teachings. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “Then we will say that we should continue in the sin so that the grace might increase!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 968 | ROM | 6 | 1 | t8tl | figs-quotemarks | τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ? | 1 | we say | In this verse and the first part of the next verse, Paul is speaking as if he were a Christian who misunderstood what Paul had taught in the previous chapter. It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 969 | ROM | 6 | 1 | fj9e | figs-exclusive | ἐροῦμεν? ἐπιμένωμεν | 1 | we say | When Paul says **we** in this verse, he is including all “who were baptized into Christ Jesus,” as mentioned in [6:3](../06/03.md), so **we** is inclusive of all Christians. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 970 | ROM | 6 | 1 | ngpt | figs-abstractnouns | τῇ ἁμαρτίᾳ…ἡ χάρις | 1 | See how you translated the abstract nouns **sin** and **grace** in [5:21](../05/21.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 971 | ROM | 6 | 1 | sa16 | figs-metaphor | ἐπιμένωμεν τῇ ἁμαρτίᾳ | 1 | Paul speaks figuratively of **sin** as if it were a location. He is referring to the idea of people continuing to live sinfully after they have become Christians. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “Should we continue to live sinfully” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 972 | ROM | 6 | 1 | ju6f | figs-metaphor | ἵνα ἡ χάρις πλεονάσῃ | 1 | Paul speaks figuratively of **grace** as if it were an object that could **increase** in amount, as he also does in [5:20](../05/20.md). He is referring to the idea of Christians experiencing the power or influence of **grace** in their lives. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “so that we can experience more grace” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 973 | ROM | 6 | 1 | f5qt | grammar-connect-logic-goal | ἵνα ἡ χάρις πλεονάσῃ | 1 | The phrase **so that** here introduces a purpose clause. Paul is stating the supposed purpose for which someone would **sin**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order to increase the grace” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 974 | ROM | 6 | 2 | e82n | figs-explicit | μὴ γένοιτο | 1 | In this verse Paul responds to the rhetorical questions he wrote in the previous verse. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be!’” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 975 | ROM | 6 | 2 | pa6g | figs-exclamations | μὴ γένοιτο | 1 | See how you translated this phrase in [3:4](../03/04.md). (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 976 | ROM | 6 | 2 | wvhg | figs-rquestion | οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ? | 1 | Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We who died to sin surely cannot still live in it!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 977 | ROM | 6 | 2 | rgte | figs-metaphor | οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ? | 1 | Paul speaks figuratively of **sin** as if it were a location where Christians could live or die. Here, **died to sin** refers to the idea that Christians are no longer controlled by their sinful desires. By contrast, **live in** sin means to continue being controlled by sinful desires. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “We who are no longer controlled by our desire to sin, how could we still live as though we are controlled by that desire” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 978 | ROM | 6 | 3 | wwaw | figs-rquestion | ἢ ἀγνοεῖτε, ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν? | 1 | Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You surely know that as many as were baptized into Christ Jesus were baptized into his death!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 979 | ROM | 6 | 3 | wh26 | figs-ellipsis | ὅσοι | 1 | Paul is leaving out a word that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “as many people as” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 980 | ROM | 6 | 3 | yy94 | figs-activepassive | ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “as many people as someone baptized into Christ Jesus someone also baptized into his death” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 981 | ROM | 6 | 3 | bd11 | figs-metaphor | ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν | 1 | Paul speaks figuratively of **Christ Jesus** and **his death** as if they were locations into which someone could be **baptized**. Here, **into Christ Jesus** refers to being united with **Christ Jesus**, and **into his death** refers to sharing in the spiritual benefits of **his death**. If this might confuse your readers, you could express the meaning of these two phrases plainly. Alternative translation: “were baptized are united with Christ Jesus and also share in the benefits of his death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 982 | ROM | 6 | 3 | tcve | figs-abstractnouns | τὸν θάνατον | 1 | See how you translated **death** in [5:21](../05/21.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 983 | ROM | 6 | 4 | m43r | grammar-connect-logic-result | συνετάφημεν οὖν | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Therefore, we were buried” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 984 | ROM | 6 | 4 | f4va | figs-metaphor | συνετάφημεν οὖν αὐτῷ | 1 | We were buried, then, with him through baptism into death | Paul speaks figuratively of Christians as if they **were buried** with Jesus when they were baptized. Paul mentions burial because it emphasizes that Jesus did indeed die. Here he means that Christians are indeed united with Christ’s **death** and share in its spiritual benefits. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “Then, we are indeed united with Christ’s death” or “Then, we are so united with Christ’s death that it is as if we were really buried with him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 985 | ROM | 6 | 4 | vva7 | figs-explicit | διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον | 1 | We were buried, then, with him through baptism into death | Here, **through** indicates that the following phrase is the means by which Christians **were buried** with Jesus. If this might confuse your readers, you could state this explicitly. Alternate translation: “by means of the baptism into his death” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 986 | ROM | 6 | 4 | kmn3 | figs-metaphor | εἰς τὸν θάνατον | 1 | We were buried, then, with him through baptism into death | See how you translated this phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 987 | ROM | 6 | 4 | y71v | figs-abstractnouns | τὸν θάνατον…τῆς δόξης…ζωῆς | 1 | See how you translated the abstract nouns **death** in [6:3](../06/03.md), **glory** in [5:2](../05/02.md), and **life** in [5:21](../05/21.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 988 | ROM | 6 | 4 | k1el | grammar-connect-logic-goal | ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν | 1 | Here, **so that** indicates that what follows is a purpose clause. Paul is stating one purpose for which God instituted **baptism**. If it would be more natural in your language, you could reverse the order of these phrases to make this explicit. Alternate translation (without a comma preceding): “in order for us to walk in newness of life, just as Christ was raised from the dead by the glory of the Father” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 989 | ROM | 6 | 4 | kado | grammar-connect-words-phrases | ὥσπερ… οὕτως καὶ | 1 | See how you translated **just as** and **so also** in the [5:19](../05/19.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 990 | ROM | 6 | 4 | z6zk | figs-simile | ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν | 1 | The point of this comparison is that the new way a Christian should live after being baptized is similar to being **raised** from the dead, like Christ was. If this would be misunderstood in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “we should live in a new way, similar to when Christ was raised from death through the glory of the Father” (See: [[rc://en/ta/man/translate/figs-simile]]) | |
| 991 | ROM | 6 | 4 | dpy2 | figs-activepassive | ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the glory of the Father raised Christ from dead ones” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 992 | ROM | 6 | 4 | t47r | figs-idiom | ἠγέρθη Χριστὸς ἐκ νεκρῶν | 1 | just as Christ was raised from the dead by the glory of the Father, so also we might walk in newness of life | See how you translated this phrase in [4:24](../04/24.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 993 | ROM | 6 | 4 | ce9z | figs-idiom | ἐκ νεκρῶν | 1 | See how you translated this phrase in [4:24](../04/24.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 994 | ROM | 6 | 4 | gblc | figs-possession | διὰ τῆς δόξης τοῦ Πατρός | 1 | Paul is using the possessive form to describe **glory** that comes from or characterizes **the Father**. If this is not clear in your language, you could use a different expression. Alternate translation: “through the glory from the Father” or “through the Father’s glory” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 995 | ROM | 6 | 4 | y29w | figs-explicit | τῆς δόξης | 1 | Here, **the glory** refers specifically to God’s glorious power. If this might confuse your readers, you could state this explicitly. Alternate translation: “the glorious power” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 996 | ROM | 6 | 4 | r3hn | guidelines-sonofgodprinciples | τοῦ Πατρός | 1 | **Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 997 | ROM | 6 | 4 | gtns | figs-metaphor | ἡμεῖς…περιπατήσωμεν | 1 | Here Paul uses **walk** figuratively to refer to how a person lives and behaves. If this would be confusing in your language, you could express the meaning explicitly. Alternate translation: “we … might act” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 998 | ROM | 6 | 4 | hyab | figs-possession | ἐν καινότητι ζωῆς | 1 | Paul is using the possessive form to describe **life** that is characterized by **newness**. If this is not clear in your language, you could use a different expression. Alternate translation: “with a new life” or “like those made newly alive” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 999 | ROM | 6 | 5 | msbq | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows explains what Paul said in the previous verse. If this might confuse your readers, you could use a different expression. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1000 | ROM | 6 | 5 | jdzp | grammar-connect-condition-fact | εἰ | 1 | we have become united with him in the likeness of his death … be united with his resurrection | Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) |
| 1001 | ROM | 6 | 5 | p6xk | figs-metaphor | σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ | 1 | we have become united with him in the likeness of his death … be united with his resurrection | Here Paul speaks figuratively of **death** as if it were something which Christians could be physically **planted together** with. He means that by being baptized Christians show that they participate in the spiritual benefits obtained by Christ’s death. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “we participate in Christ’s death through baptism” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1002 | ROM | 6 | 5 | z8wa | figs-abstractnouns | τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ…τῆς ἀναστάσεως | 1 | we have become united with him in the likeness of his death … be united with his resurrection | If your language does not use abstract nouns for these ideas of **likeness** and **resurrection**, you could express the same ideas in another way. Alternate translation: “in what is like his death … his resurrecting from the dead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1003 | ROM | 6 | 5 | hg5y | figs-explicit | τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ | 1 | we have become united with him in the likeness of his death … be united with his resurrection | Here Paul implies that **likeness of his death** refers to the “baptism” referred to in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “in the likeness of his death that is represented by baptism” or “in baptism that represents dying with him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1004 | ROM | 6 | 5 | kfvs | figs-metaphor | ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα | 1 | we have become united with him in the likeness of his death … be united with his resurrection | Here Paul speaks figuratively of **resurrection** as if it were something to which Christians could **become part of**. He means that Christians will one day rise from the dead like Christ did. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “we will also certainly be resurrected like Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1005 | ROM | 6 | 6 | fhvh | figs-activepassive | ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God crucified our old man together with him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1006 | ROM | 6 | 6 | lu12 | figs-metaphor | ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη | 1 | Paul speaks figuratively of **our** sinful human nature as if it were an **old man** who was nailed to the same cross as Christ. Paul means that when Christ was **crucified** he destroyed the power of **sin** and death that controlled all humans. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “God destroyed the power of sin that controlled people when Christ was crucified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1007 | ROM | 6 | 6 | y0ib | writing-pronouns | συνεσταυρώθη | 1 | The pronoun **him** refers to Christ. If this might confuse your readers, you could state this explicitly. Alternate translation: “was crucified with Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 1008 | ROM | 6 | 6 | n6o6 | grammar-connect-logic-goal | ἵνα | 1 | Here, **in order that** introduces a purpose clause. Paul is stating the purpose for which God **crucified our old man**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 1009 | ROM | 6 | 6 | jpge | figs-activepassive | καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας | 1 | the body of sin | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God might nullify the body of sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1010 | ROM | 6 | 6 | jw00 | figs-metaphor | καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας | 1 | the body of sin | Paul speaks figuratively of **the body of sin** as if it were a condition of slavery that could be cancelled. He means that Christ’s crucifixion removed the ability of sinful desires to control people. If your readers would not this, you could express the meaning plainly. Alternative translation: “God might completely end how living sinfully controls people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1011 | ROM | 6 | 6 | l6pd | figs-possession | τὸ σῶμα τῆς ἁμαρτίας | 1 | the body of sin | Paul is using the possessive form to describe how **the body** is related to **sin**. Use a natural way in your language to express this idea. Here, **the body of sin** could refer to: (1) how humans tend to **sin**. Alternate translation: “our human tendency to sin” or “how living sinfully controls us” (2) how sin controls the human body. Alternate translation: “how sin controls our bodies” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1012 | ROM | 6 | 6 | l3zm | figs-abstractnouns | ἁμαρτίας…ἁμαρτίᾳ | 1 | See how you translated the abstract noun **sin** in [verse 1](../06/01.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1013 | ROM | 6 | 6 | c5ie | grammar-connect-logic-goal | τοῦ μηκέτι δουλεύειν | 1 | Here, **for** could indicate: (1) God’s purpose for nullifying **the body of sin**. Alternate translation: “in order for it to no longer enslave” (2) the result of **the body of sin** being **nullified**. Alternate translation: “causing it to no longer enslave” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 1014 | ROM | 6 | 6 | rpax | figs-metaphor | τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ | 1 | Paul speaks figuratively of **the body of sin** as if it could **enslave** people. Here he means that the desire to sin that controls people would no longer do so. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “for it to no longer make us live sinfully” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1015 | ROM | 6 | 7 | f893 | figs-explicit | ὁ…ἀποθανὼν | 1 | Here Paul implies that **the one having died** is the same “old man” whom Paul said “was crucified” with Christ in the previous verse. Paul means that God considers any person who has “died to sin” ([6:2](../06/02.md)) to be **freed from** living sinfully. If this might confuse your readers, you could state this explicitly. Alternate translation: “the one who has died to sin” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1016 | ROM | 6 | 7 | qvgd | figs-metaphor | δεδικαίωται ἀπὸ τῆς ἁμαρτίας | 1 | Paul continues the metaphor of **sin** enslaving people from the previous verse. Here Paul speaks figuratively of **sin** as if it were something that people need to be **freed from**. He means that the desire to **sin** that controls people would no longer do so. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “no longer has to live sinfully” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1017 | ROM | 6 | 7 | hoqm | figs-activepassive | δεδικαίωται | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has freed” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1018 | ROM | 6 | 7 | geua | figs-abstractnouns | ἁμαρτίας | 1 | See how you translated this abstract noun in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1019 | ROM | 6 | 8 | mbx9 | grammar-connect-condition-fact | εἰ | 1 | we have died with Christ | In this verse, Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) |
| 1020 | ROM | 6 | 8 | wwhf | figs-metaphor | ἀπεθάνομεν σὺν Χριστῷ | 1 | we have died with Christ | Paul speaks figuratively of Christians as if they physically died with Christ. He means that through baptism Christians show that they participate in the spiritual benefits obtained by Christ’s death and will one day **live together with him**. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “we are united to Christ’s death when baptized” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1021 | ROM | 6 | 8 | c724 | figs-explicit | πιστεύομεν | 1 | we have died with Christ | Paul implies that since Christians have **died with Christ**, the result is that they have confidence that they will **live together with him**. If this might confuse your readers, you could state this explicitly. Alternate translation: “we are confident” or “this persuades us” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1022 | ROM | 6 | 8 | nuc1 | figs-explicit | καὶ συνζήσομεν αὐτῷ | 1 | we have died with Christ | Here Paul implies that **live together with him** refers to “eternal life”, as he mentioned in [5:21](../05/21.md) and [6:4–5](../06/04.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “we will also live forever with him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1023 | ROM | 6 | 9 | bebx | figs-infostructure | εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν, οὐκέτι ἀποθνῄσκει | 1 | We know that since Christ has been raised from the dead | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “knowing that Christ no longer dies, having been raised from dead ones” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
| 1024 | ROM | 6 | 9 | zdkc | grammar-connect-words-phrases | εἰδότες ὅτι | 1 | We know that since Christ has been raised from the dead | See how you translated the similar phrase in [verse 6](../06/06.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1025 | ROM | 6 | 9 | gjqq | figs-activepassive | Χριστὸς ἐγερθεὶς ἐκ νεκρῶν | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ from dead ones” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1026 | ROM | 6 | 9 | zkq2 | figs-idiom | ἐγερθεὶς ἐκ νεκρῶν | 1 | We know that since Christ has been raised from the dead | See how you translated the similar clause in [verse 4](../06/04.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1027 | ROM | 6 | 9 | lvv8 | figs-parallelism | οὐκέτι ἀποθνῄσκει; θάνατος αὐτοῦ οὐκέτι κυριεύει | 1 | from the dead | These two phrases mean similar things. Paul says the same thing twice, in slightly different ways, to emphasize that **Christ** can never die again. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “he will absolutely never die again” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 1028 | ROM | 6 | 9 | wem1 | figs-personification | θάνατος αὐτοῦ οὐκέτι κυριεύει | 1 | death no longer has authority over him | Here, **death** is spoken of figuratively as if it were a **lord** who could rule over someone. Paul means that Jesus could not possibly die again. If this might be confusing for your readers, you could express the meaning plainly. Alternate translation: “he no longer submits to being dead” or “he can never die again” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1029 | ROM | 6 | 9 | kl3e | figs-abstractnouns | θάνατος | 1 | from the dead | See how you translated the abstract noun **death** in [verse 4](../06/04.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1030 | ROM | 6 | 10 | ehi9 | grammar-connect-logic-result | γὰρ | 1 | For in regard to the death that he died to sin, he died once for all | **For** indicates that what follows is the reason why Christ “no longer dies,” as stated in the previous verse. Use the most natural way in your language to express a reason, as in the UST. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1031 | ROM | 6 | 10 | e290 | writing-pronouns | ὃ | 1 | For in regard to the death that he died to sin, he died once for all | Here, **that which** refers to Christ’s death and life. If this might confuse your readers, you could state this explicitly. Alternate translation: “the death which” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1032 | ROM | 6 | 10 | aw31 | figs-metaphor | τῇ ἁμαρτίᾳ ἀπέθανεν | 1 | For in regard to the death that he died to sin, he died once for all | Here, **to sin** implies that Christ died for the sake of freeing humanity from being “enslaved to sin.” It does not mean that Jesus himself was ever controlled by sin before he died. If this might confuse your readers, you could state this explicitly. Alternative translation: “he died for the sake of removing sin’s control over people” or “he died to stop sin from controlling people” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1033 | ROM | 6 | 10 | j7bl | writing-pronouns | ὃ | 2 | For in regard to the death that he died to sin, he died once for all | Here, **that which** refers to Christ’s life after God raised him from the dead. If this might confuse your readers, you could state this explicitly. Alternate translation: “the life which” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1034 | ROM | 6 | 10 | z4yb | figs-explicit | ζῇ τῷ Θεῷ | 1 | Here, **to God** implies that Christ now lives for the sake of glorifying God. If this might confuse your readers, you could state this explicitly. Alternative translation: “he lives for the sake of glorifying God” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1035 | ROM | 6 | 11 | zjjv | figs-you | ὑμεῖς | 1 | In the same way, you also must consider | Throughout [verses 11–23](../06/11/.md), the pronouns **you** and “your” are plural and refer to the believers in Rome to whom Paul wrote this letter. If this might confuse your readers, you could state this explicitly. Alternate translation: “you believers at Rome” (See: [[rc://en/ta/man/translate/figs-you]]) |
| 1036 | ROM | 6 | 11 | dw6l | figs-metaphor | εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ | 1 | dead to sin | See how you translated “died to sin” in [verse 2](../06/02.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1037 | ROM | 6 | 11 | bjxg | figs-explicit | ζῶντας…τῷ Θεῷ | 1 | dead to sin | See how you translated the similar phrase “he lives to God” in the previous verse. (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1038 | ROM | 6 | 11 | nkvd | figs-metaphor | ἐν Χριστῷ Ἰησοῦ | 1 | dead to sin | See how you translated this phrase in [3:24](../03/24.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1039 | ROM | 6 | 12 | pp2t | grammar-connect-logic-result | οὖν | 1 | do not let sin rule in your mortal body | **Therefore** here introduces a result clause. Paul is stating how he wants his readers to fact in response to what he said in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “This is why” or “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1040 | ROM | 6 | 12 | s6h1 | figs-personification | μὴ…βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι | 1 | do not let sin rule in your mortal body | Here, **sin** is spoken of figuratively as if it were a king who rules over a place called **mortal body**. Paul means that Christians should not allow **sin** to control the way they use their bodies. See how you translated a similar use of **rule** in [5:21](../05/21.md). Alternate translation: “do not let your physical body become controlled by sinning” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1041 | ROM | 6 | 12 | z1ia | figs-genericnoun | ἐν τῷ θνητῷ ὑμῶν σώματι, | 1 | in your mortal body | Although **body** here is a singular noun, Paul is referring to the bodies of his readers. If it would be helpful in your language, you could use a plural form. Alternate translation: “in your mortal bodies” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
| 1042 | ROM | 6 | 12 | cm8d | figs-synecdoche | ἐν τῷ θνητῷ ὑμῶν σώματι | 1 | in your mortal body | Here, **body** could refer to: (1) the whole person. Alternative translation: “in you” or “in your whole being” (2) the physical human body. Alternative translation: “in your physical body” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 1043 | ROM | 6 | 12 | r462 | grammar-connect-logic-result | εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ | 1 | in order that you may obey its lusts | Here **in order to** indicates that what follows is the result of letting **sin rule**. Use a natural way in your language to express result. Alternate translation: “causing you to obey its lusts” or “resulting in you obeying your lusts”(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1044 | ROM | 6 | 12 | yg9l | figs-personification | εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ | 1 | in order that you may obey its lusts | Here Paul speaks of **lusts** figuratively as if they were people who could be obeyed. He means that people can submit to their desire to do sinful things. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in order to submit to your lustful desires” or “in order to do what you lust for” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1045 | ROM | 6 | 12 | zs9g | figs-abstractnouns | ταῖς ἐπιθυμίαις αὐτοῦ | 1 | in order that you may obey its lusts | If your language does not use an abstract noun for the idea of **lusts**, you could express the same idea with a verbal form. Alternate translation: “how it urges you to lust” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1046 | ROM | 6 | 12 | kh3w | writing-pronouns | αὐτοῦ | 1 | in order that you may obey its lusts | The pronoun **its** refers to **mortal body**. If this might confuse your readers, you could state this explicitly. Alternate translation: “your mortal body’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1047 | ROM | 6 | 13 | wt07 | figs-infostructure | μηδὲ παριστάνετε τὰ μέλη ὑμῶν, ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ Θεῷ, ὡσεὶ ἐκ νεκρῶν ζῶντας, καὶ τὰ μέλη ὑμῶν, ὅπλα δικαιοσύνης τῷ Θεῷ | 1 | If it would be more natural in your language, you could change the order of these clauses to emphasize the similar ideas. Alternate translation: “And do not keep presenting your members as tools of unrighteousness to sin, but present your members as tools of righteousness to God. And present yourselves to God, as living from dead ones” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 1048 | ROM | 6 | 13 | mxto | figs-metaphor | μηδὲ παριστάνετε τὰ μέλη ὑμῶν, ὅπλα ἀδικίας τῇ ἁμαρτίᾳ…καὶ τὰ μέλη ὑμῶν, ὅπλα δικαιοσύνης τῷ Θεῷ | 1 | Paul speaks figuratively of body parts as if they were **tools** that could be offered to someone or used by someone. He means that he wants his readers to stop using their body parts for sinning, but instead to use them to live in the way God wants. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “And do not keep using your members to act unrighteously by sinning … and use your members to act righteously for God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1049 | ROM | 6 | 13 | qncn | figs-possession | ὅπλα ἀδικίας | 1 | in order that you may obey its lusts | Paul is using the possessive form to describe **tools** that are characterized by **unrighteousness**. If this might confuse your readers, you could use a different expression. Alternate translation: “as unrighteous tools” or “as tools for living unrighteously” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1050 | ROM | 6 | 13 | hlzf | ὅπλα…ὅπλα | 1 | in order that you may obey its lusts | The word translated as **tools** often refers to “weapons.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “as weapons … as weapons” | |
| 1051 | ROM | 6 | 13 | wq3m | figs-metaphor | παραστήσατε ἑαυτοὺς τῷ Θεῷ | 1 | in order that you may obey its lusts | Paul speaks figuratively of his readers as if they could offer themselves as slaves to their master, who is **God**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “devote yourselves to serving God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1052 | ROM | 6 | 13 | px9k | figs-simile | ὡσεὶ ἐκ νεκρῶν ζῶντας | 1 | in order that you may obey its lusts | The point of this comparison is that Christians should live in such a way that demonstrates that they are now **dead to sin, but alive to God**, as mentioned in [verse 11](../06/11.md)). If this might confuse your readers, you could express the meaning plainly. Alternate translation: “as those who are free from living sinfully” or “as those who are no longer controlled by living sinfully” (See: [[rc://en/ta/man/translate/figs-simile]]) |
| 1053 | ROM | 6 | 13 | vk76 | figs-idiom | ἐκ νεκρῶν | 1 | in order that you may obey its lusts | See how you translated this phrase in [verse 4](../06/04.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1054 | ROM | 6 | 13 | amyo | figs-ellipsis | καὶ τὰ μέλη ὑμῶν | 1 | in order that you may obey its lusts | Paul is leaving out a word that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply this from the beginning of this sentence. Alternate translation: “and present your members” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1055 | ROM | 6 | 13 | dz8u | figs-possession | ὅπλα δικαιοσύνης | 1 | in order that you may obey its lusts | Paul is using the possessive form to describe **tools** that are characterized by **righteousness**. If this might confuse your readers, you could use a different expression. Alternate translation: “as righteous tools” or “as tools for living righteously” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1056 | ROM | 6 | 14 | xfz1 | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows explains what Paul said in the previous verse. If this might confuse your readers, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1057 | ROM | 6 | 14 | u36f | grammar-connect-logic-result | ἁμαρτία…ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν | 1 | Do not allow sin to rule over you | If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because you are not under law, but under grace, do not allow sin to rule over you” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1058 | ROM | 6 | 14 | gez3 | figs-personification | ἁμαρτία…ὑμῶν οὐ κυριεύσει | 1 | Do not allow sin to rule over you | See how you translated the similar phrase in [verse 12](../06/12.md). (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1059 | ROM | 6 | 14 | bl09 | figs-declarative | ἁμαρτία…οὐ κυριεύσει | 1 | Do not allow sin to rule over you | Paul is using a future statement to give a command. If this is confusing in your language, you can use a more natural form for a command. Alternate translation: “sin must not rule over” or “do not allow sin to rule over” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 1060 | ROM | 6 | 14 | caqv | grammar-connect-words-phrases | γάρ | 1 | Do not allow sin to rule over you | Here, **for** indicates that what follows is the reason why Paul urges his readers to not allow **sin** to **lord over** them. Use the most natural form in your language for indicating a reason. Alternate translation: “The reason for this is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1061 | ROM | 6 | 14 | a0dz | figs-personification | οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν | 1 | Do not allow sin to rule over you | Paul speaks figuratively of **law** and **grace** as if they were rulers whose authority people have to live **under**. He means that Christians are no longer controlled by the requirements of the **law**, which resulted in people sinning more, as stated in [5:20](../05/20.md). By contrast, Christians now serve the gracious God, as is explained in [verses 15–23](../06/15.md). If your readers would not understand this, you could express the meaning plainly. Alternative translation: “for the law no longer controls you, but you are now controlled by God’s grace” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1062 | ROM | 6 | 14 | eibi | grammar-collectivenouns | νόμον | 1 | See how you translated **law** in [2:12](../02/12.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 1063 | ROM | 6 | 14 | ypqx | figs-explicit | ὑπὸ χάριν | 1 | Here, **grace** refers specifically to God’s gracious empowering of people to stop sinning. If this might confuse your readers, you could state this explicitly. Alternative translation: “controlled by God’s grace” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1064 | ROM | 6 | 15 | yk81 | grammar-connect-logic-result | τί οὖν | 1 | Here, **then** indicates that what follows is a response to what Paul said in [verses 1–14](../06/01.md). See how you translated **What then** in [3:1](../03/01.md), [4:1](../04/01.md), and [6:1](../06/01.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1065 | ROM | 6 | 15 | zxb8 | figs-rquestion | τί οὖν? ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν? | 1 | What then? Shall we sin because we are not under law, but under grace? May it never be | Here Paul is not asking for information, but is using a question to address an objection that some people may have to what he said in the previous verses. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “Then we should sin because we are not under law, but under grace!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1066 | ROM | 6 | 15 | rtts | figs-quotemarks | τί οὖν? ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν? | 1 | What then? Shall we sin because we are not under law, but under grace? May it never be | In these two sentences, Paul is speaking as if he were a Christian who misunderstood what Paul had taught in the previous verses. It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 1067 | ROM | 6 | 15 | t4cc | figs-personification | ὑπὸ νόμον…ὑπὸ χάριν | 1 | May it never be | See how you translated these phrases in the previous verse. (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1068 | ROM | 6 | 15 | t52x | figs-explicit | μὴ γένοιτο | 1 | May it never be | In this sentence Paul begins to respond to the rhetorical questions he wrote earlier in the verse. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be!’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1069 | ROM | 6 | 15 | c77g | figs-exclamations | μὴ γένοιτο | 1 | May it never be | See how you translated this phrase in [3:4](../03/04.md) and [6:2](../06/02.md). (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 1070 | ROM | 6 | 16 | n5j4 | figs-rquestion | οὐκ οἴδατε, ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε— ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην? | 1 | Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You surely know that to what you keep presenting yourselves as slaves for obedience, you become slaves to what you obey—whether of sin leading to death, or of obedience leading to righteousness!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 1071 | ROM | 6 | 16 | hn6y | writing-pronouns | ᾧ…ᾧ | 1 | whether you are slaves to sin … or slaves to obedience | The pronoun translated **what** here indicates a general reference to a thing or person. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “to whomever or whatever… to whomever or whatever” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1072 | ROM | 6 | 16 | g6zz | figs-metaphor | παριστάνετε ἑαυτοὺς δούλους…δοῦλοί ἐστε ᾧ ὑπακούετε | 1 | whether you are slaves to sin … or slaves to obedience | Paul speaks figuratively of people as if they could offer themselves as **slaves** to someone or something. He is referring to being controlled by someone or something. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “you keep being controlled by … you become controlled by what you obey” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1073 | ROM | 6 | 16 | psrr | grammar-connect-logic-goal | εἰς ὑπακοήν | 1 | Here, **for** indicates that this is a purpose clause. Paul is stating the purpose for which these people are **presenting** themselves as **slaves**. Use a natural way in your language for indicating a purpose clause. Alternate translation (without a comma preceding): “in order to obey” or “for the purpose of obeying” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 1074 | ROM | 6 | 16 | zim4 | figs-abstractnouns | εἰς ὑπακοήν…ὑπακοῆς | 1 | whether you are slaves to sin … or slaves to obedience | If your language does not use an abstract noun for the ideas of **obedience**, you could express the same idea with a verbal form. Alternate translation: “to obey … to obey” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1075 | ROM | 6 | 16 | h0ar | figs-personification | ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην | 1 | whether you are slaves to sin … or slaves to obedience | Here, **sin** and **obedience** are spoken of as if they were masters that **slaves** would obey. Paul means that people can be controlled either by their desire to **sin** or a desire to obey God. If this might be confusing for your readers, you could express this in a non-figurative way. Alternate translation: “whether you are controlled by sinning, leading to death, or you are controlled by obeying God, leading to righteousness” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1076 | ROM | 6 | 16 | gtzd | figs-possession | ἁμαρτίας…ὑπακοῆς | 1 | whether you are slaves to sin … or slaves to obedience | Paul is using the possessive form to describe **slaves** that belong to **sin** or **obedience**. If this might confuse your readers, you could state this explicitly. Alternate translation: “slaves that belong to sin … slaves that belong to obedience” or “sin’s slaves … obedience’s slaves” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1077 | ROM | 6 | 16 | cyct | figs-abstractnouns | ἁμαρτίας…δικαιοσύνην | 1 | whether you are slaves to sin … or slaves to obedience | See how you translated the abstract nouns **sin** in [verse 15](../06/15.md) and **righteousness** in [verse 13](../06/13.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1078 | ROM | 6 | 16 | zfgc | grammar-connect-logic-result | εἰς θάνατον…εἰς δικαιοσύνην | 1 | whether you are slaves to sin … or slaves to obedience | Here, **leading to** indicates result. Use a natural way in your language to express the result of something. Alternate translation: “resulting in death … resulting to righteousness” or “causing death … causing righteousness” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1079 | ROM | 6 | 16 | d8gv | figs-explicit | εἰς θάνατον | 1 | whether you are slaves to sin … or slaves to obedience | Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “leading to spiritual death” or “causing one to die spiritually” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1080 | ROM | 6 | 17 | xj75 | figs-exclamations | χάρις…τῷ Θεῷ | 1 | Here **thanks be to God** is an exclamatory phrase that communicates Paul’s thankfulness. Use an exclamation form that is natural in your language for communicating thanks. Alternate translation: “I give thanks to God!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 1081 | ROM | 6 | 17 | tl5d | grammar-connect-logic-contrast | ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας | 1 | Here **that** indicates that the clause that follows provides a contrast between who Paul’s readers were before they became Christians and who they were after they had **listened from the heart** to true Christian **teaching**. If this might confuse your readers, you could state this explicitly. Alternate translation: “even though you were slaves of sin” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 1082 | ROM | 6 | 17 | yxt7 | figs-personification | δοῦλοι τῆς ἁμαρτίας | 1 | For you were slaves of sin | See how you translated the similar phrase **of sin** in the previous verse. (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1083 | ROM | 6 | 17 | uwcy | figs-personification | ὑπηκούσατε δὲ ἐκ καρδίας, εἰς…τύπον διδαχῆς | 1 | For you were slaves of sin | Here Paul speaks of **the pattern of teaching** figuratively as if it were a person who could be **listened** to. He means that his readers accepted the true Christian teaching that Christians were teaching them. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “but you accepted the form of teaching” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1084 | ROM | 6 | 17 | ep7k | figs-explicit | ὑπηκούσατε | 1 | For you were slaves of sin | The word translated **listened** implies that the people who listened also responded by obeying what they heard. If this might confuse your readers, you could state this explicitly. Alternate translation: “you obeyed” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1085 | ROM | 6 | 17 | my2z | figs-idiom | ὑπηκούσατε…ἐκ καρδίας | 1 | but you have obeyed from the heart | Here, **from the heart** is an idiom that refers to being sincere or doing something with one’s will and emotions. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “you totally listened” or “you listened from deep within” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1086 | ROM | 6 | 17 | lugj | figs-personification | εἰς ὃν παρεδόθητε τύπον διδαχῆς | 1 | but you have obeyed from the heart | Here Paul speaks figuratively of **the pattern of teaching** as if it were a slave-master to which people are **given over to** as slaves when they become Christians. Paul means that Christians should submit to the authority of true Christian teaching. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to the pattern of teaching that you were submitted to” or “to the pattern of teaching that you were handed over to, as if you are its slave” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1087 | ROM | 6 | 17 | pz14 | figs-activepassive | ὃν παρεδόθητε | 1 | the pattern of teaching that you were given | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that God gave you over to” or (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1088 | ROM | 6 | 18 | fcd1 | figs-personification | ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε τῇ δικαιοσύνῃ | 1 | Here Paul speaks of **sin** and **righteousness** figuratively as if they were slave-masters that people could be **enslaved** to. Paul means that his readers are no longer controlled by their sinful desires, but are controlled by the desire to live righteously. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “And having been freed from having to live sinfully, you now have to live righteously” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 1089 | ROM | 6 | 18 | y2zg | figs-activepassive | ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε | 1 | You have been made free from sin | If your language does not use passive forms in this way, you could express these ideas in active forms or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “And God having freed you from sin, he enslaved you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1090 | ROM | 6 | 18 | twpq | figs-abstractnouns | ἁμαρτίας…δικαιοσύνῃ | 1 | You have been made free from sin | See how you translated the abstract nouns **sin** and **righteousness** in [verse 16](../06/16.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1091 | ROM | 6 | 19 | jlmd | grammar-connect-logic-result | ἀνθρώπινον λέγω, διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν | 1 | because of the weakness of your flesh | If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because of the weakness of your flesh, I speak as a man” or “Because you are still immature, I have to speak in simple terms” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1092 | ROM | 6 | 19 | puvh | figs-idiom | ἀνθρώπινον λέγω | 1 | because of the weakness of your flesh | Here, the phrase **as a man** is an idiom meaning “the way people do” or “like a human being.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “I am speaking based on how human beings perceive things” or “I am talking like a mere human being” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1093 | ROM | 6 | 19 | gt1n | figs-abstractnouns | τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν…τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν…τῇ δικαιοσύνῃ εἰς ἁγιασμόν | 1 | because of the weakness of your flesh | If your language does not use abstract nouns for the ideas of **weakness**, **uncleanness**, **lawlessness**, **righteousness**, and **sanctification**, you could express the same ideas in another way. Alternate translation: “how weak your flesh is … to act impurely and to be more and more lawless … for living righteously, which leads to being sanctified” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1094 | ROM | 6 | 19 | l4ah | figs-idiom | τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν | 1 | because of the weakness of your flesh | Here, the term **flesh** is an idiom that refers to human nature. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “your human weakness” or “your natural limitations” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1095 | ROM | 6 | 19 | psmw | grammar-connect-words-phrases | γὰρ | 1 | because of the weakness of your flesh | **For** here indicates that what follows explains what Paul said in [verses 17–18](../06/17.md). If this might confuse your readers, you could state this explicitly. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1096 | ROM | 6 | 19 | x2kt | grammar-connect-words-phrases | ὥσπερ…οὕτως | 1 | because of the weakness of your flesh | See how you translated **just as** and **so** in the [5:19](../05/19.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1097 | ROM | 6 | 19 | jbcz | figs-personification | παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν… παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ | 1 | because of the weakness of your flesh | Paul speaks figuratively of body parts as if they were **slaves** that could be offered to someone or used by someone. He means that his readers used to use use their body parts to act impurely and to disobey God’s laws, but now they should use them to live in the way God wants. If this might confuse your readers, you could express the meaning plainly. See how you translated similar phrases in [verse 13](../06/13.md). Alternative translation: “you used your members to act uncleanly and to disobey God more and more … use your members to act righteously” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1098 | ROM | 6 | 19 | o0ta | grammar-connect-logic-result | εἰς ἁγιασμόν | 1 | presented the parts of your body as slaves to uncleanness and to evil | The phrase **leading to** indicates result. Use a natural way in your language to express the result of something. Alternate translation: “resulting in sanctification” or “causing sanctification” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1099 | ROM | 6 | 20 | s9pk | grammar-connect-logic-result | γὰρ | 1 | **For** here introduces a result clause. Use a natural way in your language to express the result of something. Alternate translation: “This reason for this is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1100 | ROM | 6 | 20 | i1ze | figs-personification | ὅτε…δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ | 1 | you were free from righteousness | Here, **sin** and **righteousness** are spoken of figuratively as though they were slave-masters. Paul means that when his readers had previously used their bodies to act sinfully, they were not serving God’s purposes as **slaves** of **righteousness**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “when you were controlled by sin, you did not serve God” or “when you were living sinfully, you did not live righteously” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1101 | ROM | 6 | 20 | mu0y | figs-irony | ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ | 1 | Paul is not making a serious suggestion here that sinful people are not required to live righteously. Paul actually means to communicate the opposite of the literal meaning of **free**. If this would be misunderstood in your language, consider expressing the meaning plainly. Alternate translation: “you were unrighteous” or “you were unable to live righteously” (See: [[rc://en/ta/man/translate/figs-irony]]) | |
| 1102 | ROM | 6 | 21 | x3bn | grammar-connect-logic-result | τίνα…καρπὸν εἴχετε τότε, ἐφ’ οἷς νῦν ἐπαισχύνεσθε? τὸ γὰρ τέλος ἐκείνων θάνατος | 1 | If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “since the outcome of those things is death, what fruit were you then having because of which things you are now ashamed?” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1103 | ROM | 6 | 21 | kjl5 | figs-rquestion | τίνα οὖν καρπὸν εἴχετε τότε, ἐφ’ οἷς νῦν ἐπαισχύνεσθε | 1 | At that time, what fruit then did you have of the things of which you are now ashamed? | Paul is using a rhetorical question here to emphasize the futility of being “slaves to sin” in the previous verse. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation in order to communicate the emphasis in another way. Alternate translation: “So you were not then having any fruit because of which things you are now ashamed!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1104 | ROM | 6 | 21 | vgam | figs-idiom | καρπὸν | 1 | At that time, what fruit then did you have of the things of which you are now ashamed? | Here, **fruit** is an idiom meaning “benefit” or “advantage.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “advantage” or “profit” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1105 | ROM | 6 | 21 | pnbm | figs-explicit | ἐφ’ οἷς…ἐκείνων | 1 | At that time, what fruit then did you have of the things of which you are now ashamed? | Here, **which things** and **those things** refer to sins. If it might confuse your readers, you could state this explicitly. Alternate translation: “because of which sins … of those sins” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1106 | ROM | 6 | 21 | j2ie | figs-abstractnouns | τὸ γὰρ τέλος ἐκείνων θάνατος | 1 | At that time, what fruit then did you have of the things of which you are now ashamed? | If your language does not use an abstract noun for the ideas of **outcome** and **death**, you could express the same ideas in another way. Alternate translation: “For those things finally result in you dying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1107 | ROM | 6 | 21 | tj21 | figs-explicit | θάνατος | 1 | At that time, what fruit then did you have of the things of which you are now ashamed? | Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [verse 16](../06/16.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1108 | ROM | 6 | 22 | x8vw | grammar-connect-logic-contrast | νυνὶ δέ | 1 | But now that you have been made free from sin and are enslaved to God | **But now** introduces a contrast with the previous two verses, a contrast that focuses on time. The word translated **now** refers to the time after the Roman believers became Christians. If this contrast would be misunderstood in your language, you could clarify what **now** refers to. Alternate translation: “But now that you believe in Jesus,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 1109 | ROM | 6 | 22 | cqlf | grammar-connect-logic-contrast | ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ | 1 | But now that you have been made free from sin and are enslaved to God | This clause indicates the reason why Paul’s readers have **fruit leading to sanctification**. Use the most natural way in your language to indicate a reason clause. Alternate translation: “because you have been freed from sin and have been enslaved to God” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1110 | ROM | 6 | 22 | fmtc | figs-personification | ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ | 1 | But now that you have been made free from sin and are enslaved to God | Here, **sin** and **God** are spoken of figuratively as though they were slave-masters. Paul means that Christians are no longer controlled by their desire to sin, but are supposed to obey **God** instead. See a similar phrase in [verse 18](../06/18.md). If this might confuse your readers, you could express the meaning plainly. Alternate translation: “having been freed from having to live sinfully and having began to serve God” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1111 | ROM | 6 | 22 | z3ap | figs-activepassive | ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ | 1 | But now that you have been made free from sin and are enslaved to God | If your language does not use passive forms in this way, you could express these ideas in active forms or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God having freed you from sin and having enslaved you to himself” or “God having released you from being controlled by your sin and having caused you to serve him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1112 | ROM | 6 | 22 | npf3 | figs-idiom | ἔχετε τὸν καρπὸν ὑμῶν | 1 | you have your fruit for sanctification | See how you translated **fruit** in the previous verse. (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1113 | ROM | 6 | 22 | a478 | figs-abstractnouns | εἰς ἁγιασμόν, τὸ…τέλος ζωὴν αἰώνιον | 1 | The result is eternal life | See how you translated the abstract nouns **sanctification** in [verse 19](../06/19.md), **outcome** in [verse 21](../06/21.md), and **eternal life** in [5:21](../05/21.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1114 | ROM | 6 | 22 | lvhh | grammar-connect-logic-result | εἰς ἁγιασμόν | 1 | you have your fruit for sanctification | See how you translated this phrase in [verse 19](../06/19.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1115 | ROM | 6 | 23 | gacy | grammar-connect-logic-result | γὰρ | 1 | For the wages of sin are death | **For** here indicates that this verse gives the reason for what Paul said in the previous two verses. Use a natural way in your language to make this emphasis explicit. Alternate translation: “This is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1116 | ROM | 6 | 23 | ze3f | figs-personification | τὰ…ὀψώνια τῆς ἁμαρτίας θάνατος | 1 | For the wages of sin are death | Here, **sin** is spoken of figuratively as if it were a person who could pay **wages**. Paul means that the result of living sinfully is eternal **death**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “when a person lives sinfully it results in eternal death” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1117 | ROM | 6 | 23 | juc4 | figs-metaphor | τὰ…ὀψώνια τῆς ἁμαρτίας θάνατος | 1 | For the wages of sin are death | Paul speaks figuratively of **death** as if it were **wages** paid to those who **sin**. He means that the result of living sinfully is eternal **death**. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternative translation: “whoever lives sinfully receives eternal death as the result” or “whoever lives sinfully earns eternal death as if it were wages for work” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1118 | ROM | 6 | 23 | iyv3 | figs-possession | τὰ…ὀψώνια τῆς ἁμαρτίας | 1 | For the wages of sin are death | Paul is using the possessive form to describe **the wages** that come from **sin**. If this is not clear in your language, you could use a different expression. Alternate translation: “sin’s wages” or “the wages that come from sin” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1119 | ROM | 6 | 23 | pizh | figs-explicit | θάνατος | 1 | For the wages of sin are death | Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [verses 16](../06/16.md) and [21](../06/21.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1120 | ROM | 6 | 23 | slyb | figs-abstractnouns | θάνατος; τὸ…χάρισμα…ζωὴ αἰώνιος | 1 | For the wages of sin are death | See how you translated the abstract nouns **death** in [verse 21](../06/21.md), **gracious gift** in [5:15–16](../05/15.md), and **eternal life** in [verse 22](../06/22.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1121 | ROM | 6 | 23 | cwkw | figs-possession | τὸ…χάρισμα τοῦ Θεοῦ | 1 | For the wages of sin are death | Paul is using the possessive form to describe **the gracious gift** that comes from **God**. If this is not clear in your language, you could use a different expression. Alternate translation: “God’s gracious gift” or “the gracious gift from God” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1122 | ROM | 6 | 23 | jn66 | figs-metaphor | ἐν Χριστῷ Ἰησοῦ | 1 | For the wages of sin are death | Paul speaks figuratively of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus**, as stated in [verse 11](../06/11.md). If this might confuse your readers, you could express the meaning plainly. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1123 | ROM | 7 | intro | fl1y | 0 | # Romans 7 General Notes<br><br>## Structure and formatting<br><br>5. Becoming like Christ in this life (6:1–8:39)<br> * Baptism represents union with Christ’s death (6:1–14)<br> * Christians are now slaves of righteousness (6:15–23)<br> * Christians have been freed from the law (7:1–6)<br> * The law is not sinful (7:7–12)<br> * Christians still struggle with indwelling sin (7:13–25)<br><br>## Special concepts in this chapter<br><br>### “The Law”<br><br>Throughout most of this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. However, in [verses 21–25](../07/21.md) Paul uses the word “law” in several different ways. Each of these different uses will be addressed in the notes. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Important figures of speech in this chapter<br><br>### Marriage<br><br>Scripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Possible translation difficulties in this chapter<br><br>### Inclusive language<br><br>In this chapter the pronouns “we”, “us”, and “our” refer inclusively to all Jewish believers in Christ. Paul calls these people “brothers” in [verses 1](../07/01.md) and [4](../07/04.md). Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |||
| 1124 | ROM | 7 | 1 | mk7w | figs-rquestion | ἢ ἀγνοεῖτε, ἀδελφοί (γινώσκουσιν γὰρ νόμον λαλῶ), ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ’ ὅσον χρόνον ζῇ? | 1 | do you not know, brothers … that the law controls a person for as long as he lives? | Paul is using a rhetorical question here to emphasize that the Jew is required to obey the Law of Moses his whole life. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You surely know, brothers (for I am speaking to those who know the law), that the law is lord of the man for as long as he lives!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1125 | ROM | 7 | 1 | r9fl | figs-gendernotations | ἀδελφοί…τοῦ ἀνθρώπου…ζῇ | 1 | brothers | Although the term **brothers** and **the man** and **he** are masculine, Paul is using the words here in a generic sense that includes both males and females. Alternate translation: “fellow Jewish believers … a person … that person lives” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 1126 | ROM | 7 | 1 | s4su | (γινώσκουσιν γὰρ νόμον λαλῶ) | 1 | brothers | Here Paul interrupts himself in order to clarify that he is specifically directing this part of the letter to the Jewish believers in the church at Rome. If this would be confusing in your language, you could add parentheses like the ULT or use a natural way in your language to indicate this. | |
| 1127 | ROM | 7 | 1 | j67x | grammar-connect-logic-result | γὰρ | 1 | brothers | Here, **for** indicates that what follows is the reason why Paul expects these **brothers** to understand what he is saying. Use the most natural way in your language to state a reason. Alternate translation: “I know you should understand this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1128 | ROM | 7 | 1 | ajk4 | writing-pronouns | λαλῶ | 1 | brothers | The pronoun **I** and throughout this chapter refers to Paul (see [6:19](../06/19.md)). If this might confuse your readers, you could say this explicitly. Alternate translation: “I, Paul, am speaking” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1129 | ROM | 7 | 1 | k3h5 | grammar-collectivenouns | νόμον…ὁ νόμος | 1 | brothers | For every occurrence of **the law** in [verses 1–20](../07/01.md) translate the phrase in the same way you translated it in [2:12](../02/12.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
| 1130 | ROM | 7 | 1 | okz5 | figs-personification | ὁ νόμος κυριεύει τοῦ ἀνθρώπου | 1 | brothers | Here Paul speaks of **the law** figuratively as if it were a king. Paul means that, like a king, **the law** must be obeyed by those who are obligated to do so. If this might confuse your readers, you could express the meaning plainly or with a simile. Alternate translation: “like a king, the law must be obeyed by every Jewish person” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1131 | ROM | 7 | 2 | as1h | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows in this verse and the next verse is an example from God’s law that illustrates how “the law rules over the man for as long as he lives,” as Paul said in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “For example,” or “As an illustration,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1132 | ROM | 7 | 2 | j4sn | figs-genericnoun | ἡ…ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ; ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται…τοῦ ἀνδρός | 1 | Paul is speaking of Jewish **married** women and husbands in general, not of one particular **woman** or **husband**. If it would be helpful in your language, use a more natural phrase. Alternate translation: “married women remain bound by law to their living husbands, but if their husbands die, they have been released … of their husbands” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
| 1133 | ROM | 7 | 2 | hpn4 | figs-activepassive | ἡ…ὕπανδρος γυνὴ…δέδεται νόμῳ…κατήργηται | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the law continually binds the married woman … God releases her” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1134 | ROM | 7 | 2 | l6d9 | figs-personification | ἡ…ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ…κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός | 1 | the married woman is bound by law to the husband | Here Paul speaks of the **law** figuratively as if it were a person who could tie a **woman** to her **husband**. Paul means that the **law** of Moses requires a **married woman** to stay married to her **husband** only while he is alive. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “God requires in his laws that the married woman remain married to her living husband … she is no longer required to remain married to the husband” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1135 | ROM | 7 | 2 | ag23 | figs-possession | τοῦ νόμου τοῦ ἀνδρός | 1 | the married woman is bound by law to the husband | Paul is using the possessive form to describe **the law** that is related to **the husband**. This phrase refers to the **law** already described in the previous clause. If this is not clear in your language, you could use a different expression. Alternate translation: “the law that requires her to remain bound to the husband” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1136 | ROM | 7 | 3 | w3yw | grammar-connect-words-phrases | ἄρα οὖν | 1 | See how you translated this phrase in [5:18](../05/18.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1137 | ROM | 7 | 3 | ss60 | figs-infostructure | ζῶντος τοῦ ἀνδρὸς, μοιχαλὶς χρηματίσει, ἐὰν γένηται ἀνδρὶ ἑτέρῳ | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “if she becomes married to another husband, the first husband being alive” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 1138 | ROM | 7 | 3 | jbvc | figs-grammar-connect-time-simultaneous | ζῶντος τοῦ ἀνδρὸς | 1 | In this clause Paul is describing something that was occurring during the same time period as what he describes in the next clause. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “at the same time that the husband is alive” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 1139 | ROM | 7 | 3 | ci5r | figs-genericnoun | τοῦ ἀνδρὸς…ὁ ἀνήρ | 1 | See how you translated this phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
| 1140 | ROM | 7 | 3 | r2m4 | figs-activepassive | μοιχαλὶς χρηματίσει | 1 | she will be called an adulteress | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the law will title her an adulteress” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1141 | ROM | 7 | 3 | wg4k | figs-metaphor | ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου | 1 | she is free from the law | Here Paul speaks of **the law** figuratively as if it were an object or person someone could to be freed from. Paul means that **the law** that prohibited a woman from marrying **another husband** did not apply if her first husband died. If this might confuse your readers, you could express the meaning plainly. See how you translated the similar phrase “she has been released from the law” in the previous verse. Alternate translation: “she is no longer required to remain married to the first husband” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1142 | ROM | 7 | 4 | kvqw | grammar-connect-logic-result | ὥστε | 1 | **So then** here introduces the result of what Paul said in [verses 1–3](../07/01.md). Use a natural way in your language for introducing a result clause. Alternate translation: “Since this is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1143 | ROM | 7 | 4 | ne64 | figs-gendernotations | ἀδελφοί | 1 | See how you translated this word in [verse 1](../07/01.md). (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 1144 | ROM | 7 | 4 | z8zj | figs-activepassive | καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ | 1 | you were also made dead to the law through the body of Christ | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you also died to the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1145 | ROM | 7 | 4 | svrq | figs-rpronouns | καὶ ὑμεῖς ἐθανατώθητε | 1 | you were also made dead to the law through the body of Christ | Paul uses the word **yourselves** to emphasize that even Jewish Christians are not required to obey the Law of Moses. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “you very Jews yourselves were also made dead” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
| 1146 | ROM | 7 | 4 | vpwf | figs-metaphor | καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ | 1 | you were also made dead to the law through the body of Christ | Here Paul uses **made dead** figuratively to refer to Jewish Christians not being required to obey the Law of Moses. Just as dead people don’t have to obey the law, so too Jewish Christians no longer have to obey it. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “your yourselves no longer have to obey the law” or “you yourselves are like dead people in that you do not have to obey the law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1147 | ROM | 7 | 4 | v2tu | figs-explicit | διὰ τοῦ σώματος τοῦ Χριστοῦ | 1 | Here, **through** indicates that **the body of Christ** is the means by which believers **were made dead to the law**. If this might confuse your readers, you could state this explicitly. Alternate translation: “by means of the body of Christ” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1148 | ROM | 7 | 4 | glzf | figs-metaphor | διὰ τοῦ σώματος τοῦ Χριστοῦ | 1 | Here, **the body of Christ** refers to the death of Jesus’ body. If this might confuse your readers, you could state this explicitly. Alternate translation: “through the death of Christ’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1149 | ROM | 7 | 4 | xw6f | grammar-connect-logic-goal | εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ | 1 | Here, **so that** introduces a purpose clause. Paul is stating the purpose for which God **made** believers **dead to the law**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order for us to become married to another” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 1150 | ROM | 7 | 4 | g59t | figs-metaphor | εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ | 1 | Here Paul uses **married to another** to refer to Christians being united with **Christ** as if they became **married** to him. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “so that you might become united to Jesus” or “so that you might be united with Christ like a woman becomes married to another husband”(See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1151 | ROM | 7 | 4 | rj6u | figs-activepassive | τῷ ἐκ νεκρῶν ἐγερθέντι | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to the one whom God raised from dead ones” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1152 | ROM | 7 | 4 | t9nt | figs-idiom | τῷ ἐκ νεκρῶν ἐγερθέντι | 1 | to him who was raised from the dead | See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1153 | ROM | 7 | 4 | gxjj | grammar-connect-logic-goal | ἵνα καρποφορήσωμεν τῷ Θεῷ | 1 | to him who was raised from the dead | Here, **in order that** introduces a purpose clause. Paul is stating the purpose for which God **raised** Jesus **from dead ones**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order for us to produce fruit for God” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) |
| 1154 | ROM | 7 | 4 | c4rl | figs-metaphor | καρποφορήσωμεν τῷ Θεῷ | 1 | we might produce fruit for God | Paul uses **fruit** here figuratively to refer to actions that please God as if they were **fruit** that a person could grow. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “we might be able to do things pleasing to God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1155 | ROM | 7 | 4 | ka0o | figs-exclusive | καρποφορήσωμεν | 1 | we might produce fruit for God | When Paul says **we** in this verse, he is including all those whom he called **brothers** earlier in this verse and in [verse 1](../07/01.md), so **we** is inclusive of all Jewish Christians. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 1156 | ROM | 7 | 5 | i1zl | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows in the next two verses explains what Paul said in the previous verse. If this might confuse your readers, you could use a different expression. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1157 | ROM | 7 | 5 | gmb9 | figs-metaphor | ἦμεν ἐν τῇ σαρκί | 1 | Here Paul speaks figuratively of **the flesh** as if it were a location that someone could be **in**. He means his readers used to live according to the desires of their sinful natures. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “we were living according to our sinful natures” or “we were doing whatever we wanted to do” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1158 | ROM | 7 | 5 | bl7i | figs-abstractnouns | τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο | 1 | If your language does not use an abstract noun for the idea of **passions**, you could express the same idea in another way. Alternate translation: “wanting to sin that was through the law was working” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1159 | ROM | 7 | 5 | g2rg | figs-ellipsis | τὰ διὰ τοῦ νόμου ἐνηργεῖτο | 1 | Paul is leaving out a word that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply the word from the context. Paul said something similar about **the law** causing sin to increase in [5:20](../05/20.md). Alternate translation: “that were increased through the law were working” or “that were stimulated by the law were working” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 1160 | ROM | 7 | 5 | vlev | figs-explicit | διὰ τοῦ νόμου | 1 | Here, **through** indicates the means by which **the sinful passions** increased. Paul means that **the law** stimulated people’s desire to sin even more. If this might confuse your readers, you could state this explicitly. Alternate translation: “by means of the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1161 | ROM | 7 | 5 | tvku | figs-personification | ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν | 1 | Here Paul speaks figuratively of **the sinful passions** are if they were people who could work within someone’s body parts. He means that people’s sinful desires caused them to sin with their bodies. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “were causing us to use our members to sin” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 1162 | ROM | 7 | 5 | denv | τοῖς μέλεσιν | 1 | See how you translated **members** in [6:13](../06/13.md). | ||
| 1163 | ROM | 7 | 5 | pnw6 | grammar-connect-logic-result | εἰς τὸ καρποφορῆσαι | 1 | Here, **to** introduces a result clause. Use a natural way in your language to express the result of something. Alternate translation: “which resulted in producing fruit” “so that they would produce fruit” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1164 | ROM | 7 | 5 | xed9 | figs-metaphor | εἰς τὸ καρποφορῆσαι | 1 | to bear fruit for death | Here Paul uses **fruit**figuratively to refer to the result or outcome of someone’s actions. Here Paul uses **fruit** differently than how he used it in the previous verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: or “so that the outcome was” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1165 | ROM | 7 | 5 | m071 | figs-abstractnouns | τῷ θανάτῳ | 1 | to bear fruit for death | See how you translated the abstract noun **death** in [6:16](../06/16.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1166 | ROM | 7 | 5 | ub7z | figs-explicit | τῷ θανάτῳ | 1 | to bear fruit for death | Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of death in [6:16](../06/16.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1167 | ROM | 7 | 6 | mze7 | grammar-connect-logic-contrast | νυνὶ δὲ | 1 | See how you translated this phrase in [6:22](../06/22.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 1168 | ROM | 7 | 6 | l8w4 | figs-activepassive | κατηργήθημεν ἀπὸ τοῦ νόμου…ἐν ᾧ κατειχόμεθα | 1 | we have been released from the law | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has released us from the law … to that which was holding us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1169 | ROM | 7 | 6 | j6i3 | figs-personification | κατηργήθημεν ἀπὸ τοῦ νόμου…ἐν ᾧ κατειχόμεθα | 1 | we have been released | Here Paul speaks of **the law** figuratively as if it were a slave-master from which someone must be **released** and who can hold people captive. Paul means that Christians do not have to obey the laws God gave the Jews. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “we no longer have to obey the law … to that which we used to be required to obey” or “we are like slaves who have been released from the law … to that which we used to have to obey like slaves” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1170 | ROM | 7 | 6 | l2l3 | figs-explicit | ἐν ᾧ κατειχόμεθα | 1 | to that by which we were held | The phrase **that by which we were being held** refers to **the law**. If this might confuse your readers, you could state this explicitly. Alternate translation: “to the law by which we were being held” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1171 | ROM | 7 | 6 | vcok | figs-metaphor | ἀποθανόντες ἐν ᾧ κατειχόμεθα | 1 | Paul speaks figuratively of **the law** as if it were a location where Christians could die. Here, **died to** the law refers to the idea that Christians no longer have to obey the requirements of the laws God gave the Jews. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “no longer being required to obey that by which we were being held” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1172 | ROM | 7 | 6 | zafg | grammar-connect-logic-result | ὥστε δουλεύειν ἡμᾶς | 1 | Here, **so that** indicates that what follows is the result of Christians **having died to** the law. Use the natural way in your language to indicate a result clause. Alternate translation: “the result being that we might serve” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1173 | ROM | 7 | 6 | f9n4 | figs-ellipsis | δουλεύειν ἡμᾶς | 1 | Paul is leaving out a word that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply this word from the context. Alternate translation: “we might serve God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 1174 | ROM | 7 | 6 | c1j8 | figs-abstractnouns | ἐν καινότητι…οὐ παλαιότητι | 1 | If your language does not use abstract nouns for the ideas of **newness** and **oldness**, you could express the same ideas in another way. These words indicate different ways in which people**serve** God. Alternate translation: “in the new way … not in the old way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1175 | ROM | 7 | 6 | vhqd | figs-possession | ἐν καινότητι Πνεύματος | 1 | Paul uses the possessive form to describe the **newness** that is produced by **the Spirit**. Paul means that the Holy Spirit enables Christians to live in a new way that pleases God. If this might confuse your readers, you could state this explicitly. Alternate translation: “in a new way that comes from the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 1176 | ROM | 7 | 6 | rm8r | figs-possession | παλαιότητι γράμματος | 1 | the letter | Paul uses the possessive form to describe the **oldness** that is determined by **the letter**. Paul means Christians do not live in the old way that the Law of Moses requires. If this might confuse your readers, you could state this explicitly. Alternate translation: “in the old way that the letter requires” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1177 | ROM | 7 | 6 | iozz | figs-metonymy | γράμματος | 1 | the letter | Paul uses **the letter** figuratively to refer to **the law** which is written down with letters. See how you translated this word in [2:27](../02/27.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1178 | ROM | 7 | 7 | k1jj | grammar-connect-logic-result | τί οὖν ἐροῦμεν? | 1 | What will we say then? | Here, **then** indicates that what follows is a response to what Paul said in the previous verses, especially what he said in [verse 5](../07/05.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1179 | ROM | 7 | 7 | bnyx | figs-rquestion | τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία? | 1 | What will we say then? | In these two sentences Paul is not asking for information, but is using questions to address an objection that some people may have to what he said in [verse 5](../07/05.md) because they misunderstood him. If you would not use rhetorical questions for this purpose in your language, you could translate his words as statements or exclamations or communicate the emphasis in another way. Alternate translation: “Then we will say that the law is sin!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1180 | ROM | 7 | 7 | f3hc | figs-quotemarks | τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία? | 1 | What will we say then? | In these two sentences Paul is speaking as if he were a Jewish Christian who misunderstood what Paul had taught in the previous verses. It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations, as in the UST. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 1181 | ROM | 7 | 7 | zl8m | figs-abstractnouns | ἁμαρτία…τὴν ἁμαρτίαν | 1 | I would never have known sin, if it were not through the law | If your language does not use an abstract noun for the idea of **sin**, you could express the same idea in another way. Alternate translation: “something sinful … what things are sinful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1182 | ROM | 7 | 7 | erx6 | figs-explicit | μὴ γένοιτο | 1 | May it never be | In this sentence Paul begins to respond to the rhetorical questions he wrote earlier in the verse. If it might help your readers, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be!’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1183 | ROM | 7 | 7 | u8gm | figs-exclamations | μὴ γένοιτο | 1 | May it never be | See how you translated this phrase in [3:4](../03/04.md) and [6:2](../06/02.md). (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 1184 | ROM | 7 | 7 | y92j | grammar-connect-logic-contrast | ἀλλὰ | 1 | **But** here indicates that what follows is in contrast to the idea that **the law** is sinful. Use a natural way in your language for introducing a contrast. Alternate translation: “Nevertheless,” or “By contrast,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 1185 | ROM | 7 | 7 | zzsf | grammar-connect-words-phrases | γὰρ | 1 | **For** here indicates that what follows in this sentence is an example from God’s law that illustrates the importance of **the law**. See how you translated the same use of **For** in [verse 2](../07/02.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1186 | ROM | 7 | 7 | g0np | figs-abstractnouns | τήν…ἐπιθυμίαν | 1 | If your language does not use an abstract noun for the idea of **covetousness**, you could express the same idea in another way. Alternate translation: “what it means to be covetous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1187 | ROM | 7 | 7 | refv | writing-quotations | ὁ νόμος ἔλεγεν | 1 | Here Paul uses **said** to indicate a quotation from **the law** that is written in the Old Testament ([Exodus 20:17](../../exo/20/17.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it had been written in the law” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 1188 | ROM | 7 | 7 | qb5v | figs-personification | ὁ νόμος ἔλεγεν | 1 | Here Paul speaks figuratively of **the law** as if it were a person who could say something. He means that God **said** what was written down in **the law**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “God said in the law” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 1189 | ROM | 7 | 8 | mz77 | figs-personification | ἀφορμὴν…λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς, κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν | 1 | But sin took the opportunity … brought about every lust | Here Paul speaks of **sin** figuratively as if it were a person who could take an **opportunity** and produce **covetousness** within a person. Paul means that his desire to **sin** by coveting increased when he learned the commandment that prohibits coveting. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “my desire to sin, increasing as a result of the commandment, led me to covet” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1190 | ROM | 7 | 8 | fh6x | figs-explicit | τῆς ἐντολῆς | 1 | Here, **the commandment** refers specifically to the command, “You will not covet,” in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “the command that we should not covet” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1191 | ROM | 7 | 8 | w6ah | figs-abstractnouns | τῆς ἐντολῆς | 1 | If your language does not use an abstract noun for the idea of **commandment**, you could express the same idea in another way. Alternate translation: “what God commanded” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1192 | ROM | 7 | 8 | zeb5 | figs-abstractnouns | ἐπιθυμίαν | 1 | See how you translated **covetousness** in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1193 | ROM | 7 | 8 | r5i2 | figs-personification | χωρὶς…νόμου, ἁμαρτία νεκρά | 1 | without the law, sin is dead | Here Paul speaks of **sin** figuratively as if it were someone who could be **dead**. Paul means that his desire to **sin** would not have increased if God had not given his laws. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “if there were no law, my desire to sin would not have been stimulated” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1194 | ROM | 7 | 9 | cag9 | figs-metaphor | χωρὶς νόμου | 1 | Here Paul speaks figuratively about the **law** as if it did not exist before he knew about it. Paul means that he not aware of God’s law **at one time**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “while unaware of the law” or “without knowledge of the law” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1195 | ROM | 7 | 9 | sz5q | figs-personification | ἐλθούσης…τῆς ἐντολῆς | 1 | Paul speaks figuratively of **the commandment** as if it were a person who could **come** to Paul. He means that he became aware of **the commandment**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “when I became aware of the commandment” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 1196 | ROM | 7 | 9 | i90y | figs-abstractnouns | τῆς ἐντολῆς, ἡ ἁμαρτία | 1 | See how you translated these abstract nouns in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1197 | ROM | 7 | 9 | d4wm | figs-explicit | τῆς ἐντολῆς | 1 | Here, **the commandment** could refer to: (1) all the commandments that make up God’s law. Alternate translation: “God’s commandments” (2) **the commandment** against coveting, as mentioned in the previous verse. Alternate translation: “the commandment against coveting” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1198 | ROM | 7 | 9 | q9le | figs-personification | ἡ ἁμαρτία ἀνέζησεν | 1 | sin regained life | Here Paul speaks figuratively of **sin** as if it were a person who could come **to life**. This could mean: (1) Paul’s desire to sin was stimulated, as mentioned in the previous verse. Alternate translation: “my desire to sin was stimulated” (2) Paul realized that he was sinning, as mentioned in [verse 7](../07/07.md). Alternate translation: “I became aware of my sin” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1199 | ROM | 7 | 10 | ouxm | figs-metaphor | ἐγὼ…ἀπέθανον | 1 | The commandment that was to bring life turned out to be death for me | Paul uses **died** here figuratively to refer to being spiritually dead, which is the spiritual condition of all non-Christians. Spiritual death results in eternal punishment in hell after a person’s body dies. Paul means here that he realized that he was spiritually dead when he understood God’s law. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I died spiritually” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1200 | ROM | 7 | 10 | mzx2 | figs-abstractnouns | ἡ ἐντολὴ | 1 | The commandment that was to bring life turned out to be death for me | See how you translated this abstract noun in the previous verse. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1201 | ROM | 7 | 10 | jmso | figs-explicit | ζωὴν | 1 | Here, **life** refers to “eternal life.” If it would be helpful to your readers, you could state this explicitly. Alternate translation: “of eternal life” or “for living forever” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1202 | ROM | 7 | 10 | yu1u | grammar-connect-logic-goal | ἡ ἐντολὴ, ἡ εἰς ζωὴν | 1 | Here, **for** indicates the purpose for **the commandment**. Paul means that God’s laws were intended to give eternal life to people who could obey them. Use a natural way in your language for introducing a purpose clause. Alternate translation: “the commandment that was intended to cause life” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 1203 | ROM | 7 | 10 | a0rz | grammar-connect-logic-result | εὑρέθη μοι…αὕτη εἰς θάνατον | 1 | Here, **for** indicates that what follows is the result of **the commandment**. Paul means that God’s laws resulted in eternal **death** for people. Use a natural way in your language for introducing a result clause. Alternate translation: “it was found to result in death for me” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1204 | ROM | 7 | 10 | hkce | figs-activepassive | εὑρέθη…αὕτη | 1 | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I found it to be” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1205 | ROM | 7 | 10 | jrrw | figs-metaphor | εὑρέθη…αὕτη | 1 | Here Paul speaks figuratively of **the commandment** as if it were an object that could be **found**. Paul means that he realized that God’s law results in spiritual death for people. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I realized it was to be” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1206 | ROM | 7 | 10 | y97i | figs-explicit | θάνατον | 1 | Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of death in [6:16](../06/16.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 1207 | ROM | 7 | 11 | r582 | figs-personification | ἡ…ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς | 1 | For sin took the opportunity through the commandment and deceived me. Through the commandment it killed me | See how you translated this clause in [verse 8](../07/08.md). (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1208 | ROM | 7 | 11 | qi99 | figs-personification | ἐξηπάτησέν με | 1 | sin | Here Paul speaks of **sin** figuratively as if it were a person who could deceive people. Paul means that his desire to sin tricked him into thinking that he could become righteous by obeying **the commandment**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “caused me to deceive myself” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1209 | ROM | 7 | 11 | qljg | writing-pronouns | δι’ αὐτῆς | 1 | sin | The pronoun **it** refers to **the commandment**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “through the commandment” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1210 | ROM | 7 | 11 | f6sx | figs-personification | ἀπέκτεινεν | 1 | it killed me | Here Paul speaks of **sin** figuratively as if it were a person who could kill people. Paul means that his desire to sin caused him to disobey God’s law, which resulted in Paul being spiritually dead. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “caused me to die spiritually” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1211 | ROM | 7 | 12 | h0li | grammar-connect-logic-result | ὥστε | 1 | **So then** here introduces the result of what Paul said in [verses 7–11](../07/07.md). Use a natural way in your language for introducing a result clause. Alternate translation: “Since this is true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1212 | ROM | 7 | 12 | i3ka | figs-abstractnouns | ἡ ἐντολὴ | 1 | See how you translated this abstract noun in [verse 9](../07/09.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1213 | ROM | 7 | 13 | us69 | grammar-connect-logic-result | οὖν | 1 | So | **Therefore** here indicates that what follows is the result of what Paul said in [verses 7–12](../07/12.md). Use a natural way in your language to introduce the result of something. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1214 | ROM | 7 | 13 | e1bx | figs-rquestion | τὸ…ἀγαθὸν ἐμοὶ ἐγένετο θάνατος? | 1 | did what is good become death to me? | Paul is using a rhetorical question here to emphasize the law did not directly cause him to become spiritually dead. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “surely what is good did not become death to me!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1215 | ROM | 7 | 13 | g451 | figs-explicit | τὸ…ἀγαθὸν…διὰ τοῦ ἀγαθοῦ | 1 | what is good | Here, **what is good** refers to the law. If this might confuse your readers, you could state this explicitly. Alternate translation: “God’s good laws … through those good laws” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1216 | ROM | 7 | 13 | qwe9 | figs-metaphor | ἐμοὶ ἐγένετο θάνατος | 1 | become death to me | Here Paul speaks of the law figuratively as if it could **become death**. Paul is referring to the idea that God’s laws directly caused him to become spiritually dead. He rejects this idea in the next sentence. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “did … cause me to die spiritually” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1217 | ROM | 7 | 13 | ee64 | figs-explicit | θάνατος…θάνατον | 1 | become death to me | In this verse **death** refers to spiritual death, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of death in [6:16](../06/16.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1218 | ROM | 7 | 13 | r84l | figs-abstractnouns | θάνατος…ἡ ἁμαρτία…ἁμαρτία…θάνατον…ἡ ἁμαρτία διὰ τῆς ἐντολῆς | 1 | See how you translated the abstract nouns **sin** and **commandment** in [verse 11](../07/11.md) and **death** in [verse 10](../07/10.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1219 | ROM | 7 | 13 | hgm6 | figs-exclamations | μὴ γένοιτο! | 1 | May it never be | See how you translated this phrase in [3:4](../03/04.md) and [6:2](../06/02.md). (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 1220 | ROM | 7 | 13 | f9md | figs-infostructure | ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But sin produced death in me in order that it might be shown to be sin through what is good” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 1221 | ROM | 7 | 13 | qoe9 | grammar-connect-logic-goal | ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον | 1 | Here, **in order that** indicates a purpose clause. Paul is stating a purpose for **sin** **producing death**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “sin produced death in me for the purpose of showing itself to be sin through what is good” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 1222 | ROM | 7 | 13 | kvhi | figs-metaphor | φανῇ ἁμαρτία | 1 | Here Paul uses **shown** figuratively as if **sin** were an object that people could see. Paul means that God’s laws enable people to recognize what **sin** is. If this might confuse |
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