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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. Righteousness by faith in Jesus Christ (1:16-17)<br>3. All mankind is condemned because of sin (1:18-3:20)<br>4. Righteousness through Jesus Christ by faith in him (3:21-4:25)<br>5. The fruits of the Spirit (5:1-11)<br>6. Adam and Christ compared (5:12-21)<br>7. Becoming like Christ in this life (6:1-8:39)<br>8. God’s plan for Israel (9:1-11:36)<br>9. Practical advice for living as Christians (12:1-15:13)<br>10. Conclusion and greetings (15:14-16:27)<br><br>### Who wrote the Book of Romans?<br><br>The Apostle Paul wrote the Book of Romans. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. 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).<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).<br><br>The “key terms” dictionary can help translators understand many of these terms. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br><br>Terms such as those given above are difficult to explain. It is often hard or impossible for translators to find equivalent terms in their own languages. It can help to know that word equivalents of these terms are not necessary. Instead, translators can develop short expressions 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)?<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, 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 (“the redemption that is in Christ Jesus”), Paul referred to our being redeemed “because” of Jesus Christ. In 8:9 (“you are not in the flesh but in the Spirit”), Paul spoke of believers submitting “to” the Holy Spirit. In 9:1 (“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)<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)<br><br>The UST will often be helpful as translators think about how to represent these ideas in their own versions.<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). 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). 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).<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>The first verse is a type of introduction. People in the ancient Mediterranean region often started their letters this way. Sometimes this is called a “salutation.”<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” ([Romans 1:2](../rom/01/02.md)). Romans is not a gospel like Matthew, Mark, Luke and John. Instead, chapters 1-8 present the biblical gospel: All have sinned. Jesus died for our sins. He was raised again that we might have new life in him.<br><br>### Fruit<br><br>This chapter uses the imagery of fruit. The image of fruit usually refers to a person’s faith producing good works in their life. In this chapter, it refers to the results of Paul’s work among the Roman Christians. (See: [[rc://en/tw/dict/bible/other/fruit]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/righteous]])<br><br>### Universal Condemnation and the Wrath of God<br><br>This chapter explains that everyone is without excuse. 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 wrath of God. This wrath 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 simply allows men to pursue their own desires, he does not force them. (See: [[rc://en/ta/man/translate/figs-activepassive]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Difficult phrases and concepts<br><br>This chapter has many difficult ideas in it. How Paul writes makes many of the phrases in this chapter difficult to translate. The translator may need to use the UST to understand the meaning of the phrases. And it may be necessary to more freely translate these phrases. Some of the difficult phrases include: “obedience of faith,” “Son of God,” “whom I serve in my spirit,” “from faith to faith” and “exchanged the glory of the imperishable God for the likenesses of an image of perishable man.” | |||
| 4 | ROM | 1 | 1 | x3em | writing-participants | Παῦλος, δοῦλος Χριστοῦ | 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. Immediately after introducing the writer, you might also want to indicate to whom the letter was written (See [Romans 1:7](../01/07.md)). Alternate translation: “I, Paul, am the one writing this letter to you believers in Christ in the city of Rome. I am a servant of Christ” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 5 | ROM | 1 | 1 | v5b9 | figs-activepassive | κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ | 1 | called to be an apostle and set apart for the gospel of God | 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 **Jesus** **called** and **set apart** (See also [Acts 9:1-18](Acts/09/01.md). Alternate translation: “whom Jesus summoned to represent him and specially chose to proclaim God’s good news” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 6 | ROM | 1 | 1 | w6j9 | figs-ellipsis | κλητὸς ἀπόστολος | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **to be** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 7 | 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 he is **a servant of Christ Jesus**, and the reason why Jesus **called** him and **set** him **apart** . Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order to preach God’s good news” or “so that I could announce the good news from God” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 8 | ROM | 1 | 1 | ji90 | grammar-connect-logic-goal | εὐαγγέλιον Θεοῦ | 1 | Paul is using the possessive form to describe that **the gospel** comes from **God**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun **God.** Alternate translation: “God’s gospel” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 9 | ROM | 1 | 2 | tobh | writing-background | ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς ἁγίαις, | 1 | In this verse Paul provides this background information about the nature of “the gospel” he proclaims. Paul wants readers to understand that the ancient promises are now coming true, promises about the coming of Christ, the Messiah, found in the writings of the **prophets** in the Jewish **holy scriptures**. Use the natural form in your language for expressing background information. Alternate translation: “this good news that I am proclaiming is what God promised long ago in the prophetical writings that are found in the Jewish sacred writings” (See: [[rc://en/ta/man/translate/writing-background]]) | |
| 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” (See [1:1](../01/01.md)). 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 “Christ Jesus” (See [1:1](../01/01.md)). If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about” (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. Here, **Son** could refer to: (1) the divine nature of Jesus. Alternate translation: “God’s divine Son” (2) the human nature of Jesus as “Christ” (See [1:1,6](../01/01.md)). Because **Son** is an Old Testament title that can refer to David and his descendants as God’s chosen kings (See [2 Samuel 7:14; Psalm 2](2sam/07/14.md), Paul could also be using **Son** as a synonym for God’s anointed king or “Christ.” Alternate translation: “his Son the Christ” or “God’s Son the anointed king” (3) both Jesus’ divine and human natures. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 13 | ROM | 1 | 3 | u5rg | writing-pronouns | αὐτοῦ | 1 | The pronoun **his** refers to God (See [1:1](../01/01.md)). If it would be helpful to your readers, you could say that explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 14 | ROM | 1 | 3 | xiio | figs-distinguish | τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα | 1 | This clause gives us further information about the human nature of “Christ Jesus” (See [1:1,6](../01/01.md)). Here Paul is making a distinction between Jesus’ divine nature as God’s **Son** and Jesus’ human nature as **seed of David**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 15 | 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 from King David’s family line” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 16 | 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 “related to physical descent.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “as a natural relative” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 17 | ROM | 1 | 4 | sxo3 | figs-parallelism | 1 | In [1:3–4](../01/03.md) Paul uses similar phrases, in different ways, to show that Jesus is both human and God. As it relates to Jesus’ human nature, he “was born from a seed of David according to the flesh.” As it relates to Jesus’ divine nature, he **was designated the Son of God by resurrection in power according to the Spirit**. Use a natural way in your language to show this parallelism. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 18 | ROM | 1 | 4 | nhz7 | figs-infostructure | 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. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-infostructure]]) | ||
| 19 | 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: “God demonstrated that Jesus was his Son” or “God identified Jesus, ‘Son of God’” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 20 | ROM | 1 | 4 | cp80 | guidelines-sonofgodprinciples | Υἱοῦ Θεοῦ…Πνεῦμα…Κυρίου | 1 | **Son of God** is an important title that describes the relationship between **God** and **Jesus**. The mention of **the Spirit** indicates that Paul is referring to the activity of the Trinity in God’s designation of Jesus as **Son of God**. Here, the Old Testament title for **God**, **Lord**, is applied to **Jesus**, equating him with **God**. Be sure to accurately translate these titles in your translation. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 21 | ROM | 1 | 4 | m89w | figs-possession | Πνεῦμα ἁγιωσύνης | 1 | Spirit of holiness | Paul is using the possessive form to describe **the** divine **Spirit** that is characterized by **holiness**. If this is not clear in your language, you could use the adjective “Holy” instead of the noun **holiness**. Alternate translation: “the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 22 | 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” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 23 | ROM | 1 | 4 | h97z | figs-idiom | νεκρῶν | 1 | by the resurrection from the dead | Here, the phrase translated **of the dead** is plural and a common biblical concept that 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” or “from the grave” or “from the place where corpses are” (See: rc://en/ta/man/translate/figs-idiom) |
| 24 | ROM | 1 | 4 | zvql | figs-possession | νεκρῶν | 1 | Paul is using the possessive form to describe 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” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 25 | ROM | 1 | 4 | kkkt | guidelines-sonofgodprinciples | Ἰησοῦ Χριστοῦ τοῦ Κυρίου | 1 | Paul uses the terms **Christ** and **Lord** to express the human and divine natures of **Jesus**. **Christ** expresses his human relationship to King David as anointed king (See [1:3](../01/03.md)), and the Old Testament title **Lord** is applied to Jesus, equating him with **God**. Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 26 | 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]]) | |
| 27 | ROM | 1 | 5 | ww9a | figs-explicit | δι’ οὗ | 1 | we have received grace and apostleship | Paul assumes that his readers know that **through whom** refers to Jesus. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “it is through Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 28 | ROM | 1 | 5 | jr9e | figs-abstractnouns | δι’ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **grace** and **apostleship** in another way. Alternate translation: “Jesus graced us and officially made us his apostles” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 29 | ROM | 1 | 5 | mosg | figs-exclusive | ἐλάβομεν | 1 | When Paul says **we**, he is speaking about himself and other apostles, so **we** would be exclusive. Your language may require you to mark these forms. Alternate translation: “we apostles received”(See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 30 | ROM | 1 | 5 | mv5n | grammar-connect-logic-goal | εἰς | 1 | Here, **for** introduces a goal clause. Paul is stating the goal for which Jesus made Paul and other people his apostles. Use a natural way in your language introduce a goal clause. Alternate translation: “to achieve the goal of” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 31 | ROM | 1 | 5 | krzj | figs-abstractnouns | εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν | 1 | If your language does not use an abstract noun phrase for this idea, you could express the idea behind the abstract noun phrase **for obedience of faith** in another way. Alternate translation: “so that people from all the nations would faithfully obey Jesus” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 32 | 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” or “for faithful obedience” (2) trust in God that leads to obedience. Alternate translation: “faith that leads to obedience” (3) Gentle obedience to the Christian Faith. Alternate translation: “bringing obedience to the Christian Faith” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 33 | ROM | 1 | 5 | b696 | figs-abstractnouns | πίστεως | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **faith** in another way. Alternate translation: “by trusting God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 34 | ROM | 1 | 5 | oikk | figs-possession | ὑπὲρ τοῦ ὀνόματος αὐτοῦ | 1 | Here, **for the sake** could refer to: (1) glorifying Jesus’. Alternate translation: “for the glory of his fame” or “for the honor of Jesus’ name” (2) representing Jesus as apostles. Alternate translation: “on behalf of Jesus’ name” or “representing his name” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 35 | ROM | 1 | 5 | sxc7 | figs-metonymy | τοῦ ὀνόματος αὐτοῦ | 1 | for obedience of faith among all the nations, for the sake of his name | Here, **his name** figuratively means “Jesus.” Alternate translation: “Jesus’ name” or “Jesus’ fame” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 36 | ROM | 1 | 6 | xurz | figs-explicit | ἐν οἷς | 1 | Here it is assumed that **among whom** refers to the previous phrase **among all the Gentiles**. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “among the Gentiles” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 37 | ROM | 1 | 6 | sks2 | writing-pronouns | ὑμεῖς | 1 | The pronoun **you** is plural and refers to the church at Rome (See [1:7](../01/07.md)). Alternate translation: “you believers in Christ at Rome” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 38 | ROM | 1 | 6 | qq9z | figs-metaphor | κλητοὶ Ἰησοῦ Χριστοῦ | 1 | Paul speaks figuratively about the Roman church as if Jesus personally shouted at them or summoned them. He means that Jesus invited the Roman church to become his followers by trusting in the gospel message. If your readers would not understand what it means to be **called** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “people summoned by Jesus Christ” or “invited by Jesus the Messiah from the nations” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 39 | ROM | 1 | 7 | z85a | writing-participants | 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 | Here, Paul officially introduces the recipients of his letter. Use the natural form in your language for introducing the recipient of a letter. Here, **all those being in Rome** means the church or believers in Christ at Rome. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 40 | ROM | 1 | 7 | zfwq | ἀγαπητοῖς Θεοῦ, κλητοῖς ἁγίοις | 1 | Paul is using the adjectives **beloved** and **called** as nouns in order to describe the church at Rome. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “people who are loved by God, people who are invited to become saints” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | ||
| 41 | 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 | After stating the people to whom he is writing, Paul adds a blessing or prayer. Use a form that people would recognize as a blessing or prayer in your language. Alternate translation: “I pray that God our Father and the Lord Jesus Christ will act kindly toward all of you and grant you to live peacefully” or “May God our Father and the Lord Jesus Christ show you how kind they are and allow you to live peacefully” (See: [[rc://en/ta/man/translate/translate-blessing]]) |
| 42 | ROM | 1 | 7 | d8pa | guidelines-sonofgodprinciples | Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ | 1 | God our Father | **Father** is an important title that describes the relationship between God and Jesus, as his “Son” (See [1:3,4](../01/03.md)). Here, the Old Testament title for **God**, **Lord**, is applied to **Jesus**, equating him with **God**. Be sure to accurately translate these titles in your translation. 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 | Since Paul is addressing the church at Rome in this verse, **our** is inclusive of Paul, those at Rome, and by extension, all believers in Christ. Your language may require you to mark these forms. Alternate translation: “the Father of we who trust in Christ” or “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 reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase 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 | Here, **First** indicates that Paul has finished his introduction to the letter, and what follows is the beginning of the content of the letter. Alternate translation: “The first thing I want to say is” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 46 | ROM | 1 | 8 | ci5y | figs-distinguish | τῷ Θεῷ μου | 1 | When Paul speaks of **my God**, he does not mean that this is a different **God** than the one the Roman church has **faith** in. Paul is simply stating that he belongs to **God**. If in your language **my God** would indicate a distinction between Paul’s **God** and the **God** of church at Rome God, you could add the plural pronoun “our.” Alternate translation: “our God” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 47 | ROM | 1 | 8 | tdsj | figs-possession | τῷ Θεῷ μου | 1 | Paul is using the possessive form to express that he belongs to **God**. When saying, **my God**, Paul does not mean that he owns or has authority over God. Paul means that as a “servant of Jesus Christ” (See [1:1](../01/01.md)), God has ownership and authority over him. You could use a natural way in your language to make this explicit. Alternate translation: “the God I belong to” or “the God that I serve” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 48 | ROM | 1 | 8 | qtoy | figs-possession | διὰ Ἰησοῦ Χριστοῦ | 1 | Here, Paul is using the possessive form **through Jesus Christ** to express Paul’s authority as an apostle (See [1:1](../01/01.md)). Paul means that it is through his calling as an apostle of **Jesus Christ** that he can offer special thanks to **God** for the church at Rome. If it is natural in your language, you could make this emphasis explicit. Alternate translation: “because I belong to Jesus Christ” or “as an apostle of Christ Jesus” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 49 | ROM | 1 | 8 | mekg | writing-pronouns | περὶ πάντων ὑμῶν | 1 | The pronoun **you** is plural and refers to the church at Rome. When Paul says **all of you** he is addressing the whole church as if they are one person. Throughout this letter, **you** refers exclusively to the church at Rome, unless otherwise noted. Alternate translation: “on behalf of the whole church” or “for the sake of each and every one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 50 | ROM | 1 | 8 | d31r | figs-possession | ἡ πίστις ὑμῶν | 1 | Paul is using the possessive form **your faith** to express how much the Roman church trusts in God. He does not mean that the Roman church has a different **faith** than Paul’s **faith**. Both the church at Rome and Paul trust in **God through Jesus Christ**. If the phrase **your faith** would make a distinction in your language between the **faith** of the Roman church and Paul, use a natural way in your language to avoid this distinction. Alternate translation: “how you trust in Christ” or “the way you trust God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 51 | ROM | 1 | 8 | bphf | figs-abstractnouns | ἡ πίστις | 1 | See [1:5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 52 | ROM | 1 | 8 | efqs | figs-activepassive | 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. If you must state who did the action, Paul implies that people other than the church at Rome are doing the **proclaiming**. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 53 | ROM | 1 | 8 | k7qf | figs-hyperbole | ἐν ὅλῳ τῷ κόσμῳ | 1 | Here, **throughout the whole world** is an exaggeration that means “across the inhabited world” or “wherever the Roman Empire is.” Paul is not referring to every place on the planet. If this would be misunderstood in your language, you could use an equivalent expression from your language that expresses this idea. Alternate translation: “across the inhabited world” or “wherever the Roman Empire is” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) | |
| 54 | ROM | 1 | 9 | e9n1 | figs-metaphor | μάρτυς γάρ μού ἐστιν ὁ Θεός | 1 | Paul is appealing to God to validate his personal motives. He figuratively speaks as if he is summoning God as a witness to testify on his behalf before a judge. If your readers would not understand what **God is my witness** means in this context, you could use an equivalent metaphor from your culture. Alternate translation: “I swear to/by God!” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 55 | ROM | 1 | 9 | c7pa | grammar-connect-words-phrases | γάρ | 1 | For God is my witness | **For** indicates that what follows is something else important that the church at Rome should pay attention to. Here, *For** marks the beginning of Paul’s explanation of how he desires to come to Rome and why he has been hindered. Alternate translation: “Indeed” or “You also need to know that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 56 | ROM | 1 | 9 | dx6p | figs-distinguish | 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 (remove preceding comma): “(he is who I serve fervently by proclaiming the gospel about his Son Jesus)” (See: [[rc://en/ta/man/translate/figs-distinguish]]) |
| 57 | ROM | 1 | 9 | ydnc | figs-metaphor | ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ | 1 | Paul speaks figuratively of his **spirit** and **the gospel** as if they were locations in which he could perform service. He means that he serves God devotedly or enthusiastically by preaching the gospel. If your readers would not understand what **in my spirit in the gospel** means in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “fervently when preaching the gospel about his Son” or “enthusiastically by announcing the good news concerning his Son” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 58 | ROM | 1 | 9 | o66d | figs-possession | τοῦ Υἱοῦ αὐτοῦ | 1 | Here, Paul could be using the possessive form **of his Son** to refer to: (1) Jesus as the object of the gospel. Alternate translation: “concerning his Son” or “that refers to his Son” (2) Jesus as the source of the gospel. Alternate translation: “that comes from his Son” (3) Jesus as the object and source of the gospel. Alternate translation: “about his Son and from his Son” If this is not clear in your language, you could make it explicit. (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 59 | ROM | 1 | 9 | rnp6 | writing-pronouns | αὐτοῦ | 1 | the gospel of his Son | The pronoun **his** refers to God (See [1:3](../01/03.md)). If it would be helpful to your readers, you could say that explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 60 | ROM | 1 | 9 | r2l5 | guidelines-sonofgodprinciples | Υἱοῦ | 1 | Son | **Son** is an important title that describes the relationship between God and Jesus. Be sure to accurately translate this title in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 61 | ROM | 1 | 9 | f9p2 | figs-hyperbole | ἀδιαλείπτως | 1 | I make mention of you | Here, the word **continually** 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 the church at Rome. 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) |
| 62 | ROM | 1 | 9 | vtuq | figs-idiom | μνείαν ὑμῶν ποιοῦμαι | 1 | Here, the term **making mention** is an idiom for prayer. If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I am … remembering to pray to God for you at Rome” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 63 | ROM | 1 | 10 | mdc8 | figs-parallelism | 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 [1:9](../01/09.md). 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. Alternate translation: “in all my prayers, I beg God” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 64 | 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 the church at Rome. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “continually” or “constantly” or “habitually” (See: rc://en/ta/man/translate/figs-hyperbole) | |
| 65 | ROM | 1 | 10 | zfp4 | figs-hyperbole | εἴ πως ἤδη ποτὲ | 1 | by any means | Here, the phrase **if somehow now at last** is an exaggeration that Paul uses to speak about visiting the church at Rome. Paul expresses a deep longing for God to allow him to come to Rome, because he has been hindered so many times (See [1:11, 13](../01/11.md)). If this would be misunderstood in your language, you could use an equivalent expression from your language that shows deep longing. Alternate translation: “that at this time there would finally be some way that” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 66 | ROM | 1 | 10 | is3p | figs-parallelism | εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ, ἐλθεῖν πρὸς ὑμᾶς | 1 | at last | Since the word translated as **I will be successful** often means “to have a good journey,” Paul may be stressing how much he wants to visit the church at Rome. So here, **I will be successful** and ** to come to you** mean similar things. Paul says a similar thing twice, to show how deeply he desires to visit the church at Rome. If this is confusing in your language, you could make that idea explicit. Alternate translation: “if God wills it, I will have a good journey when I visit you” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 67 | ROM | 1 | 10 | b5wy | ἐν τῷ θελήματι τοῦ Θεοῦ | 1 | by the will of God | 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: “because God desires for me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 68 | ROM | 1 | 11 | ki6h | grammar-connect-logic-result | ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς | 1 | For I desire to see you | This is a reason clause. Here Paul is indicating why he constantly prays to visit the church at Rome in [1:9–10](../01/09.md)). Use natural way in your language to express the reason for something. Alternate translation: “Because I greatly yearn to see your faces” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 69 | ROM | 1 | 11 | gjdu | figs-metonymy | ἰδεῖν ὑμᾶς | 1 | Paul is figuratively describing a visit to the church at Rome by association with seeing them, which is what someone does when visiting other people. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to see your faces” or “to visit you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 70 | ROM | 1 | 11 | b23b | grammar-connect-logic-goal | ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν | 1 | This is a purpose clause. Paul is stating the purpose for why he longs **to see** the believers at Rome. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that I can share with you some kind of gracious gift that the Holy Spirit imparted to me” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 71 | ROM | 1 | 11 | f3g1 | grammar-connect-logic-result | εἰς τὸ στηριχθῆναι ὑμᾶς | 1 | some spiritual gift, in order to strengthen you | This is a result clause. Use a natural way in your language to indicate result. Alternate translation: “that leads to your spiritual strengthening” or “that causes your trust in God to remain strong” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 72 | 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]]) | |
| 73 | 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: “for us to comfort each other” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 74 | ROM | 1 | 12 | ddtm | figs-possession | διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ | 1 | Paul is using the possessive form to show how Paul and the church at Rome can **be mutually encouraged**. Use a natural way in your language to express the idea of manner. 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]]) | |
| 75 | ROM | 1 | 12 | e6py | figs-abstractnouns | πίστεως | 1 | See [1:5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 76 | ROM | 1 | 12 | fr36 | writing-pronouns | ὑμῶν τε καὶ ἐμοῦ | 1 | The pronouns **yours** and **mine** are not meant to make a distinction between the Christian **faith** of Paul and the church at Rome (See [1:8](../01/08.md)). Paul means that they should mutually encourage each other because they have a mutual faith in Christ. If the pronouns **yours** and **mine** would make a distinction in your language between the **faith** of the Roman church and Paul, use a natural way in your language to avoid this distinction. Alternate translation: “since we have a mutual trust in Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 77 | 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 informed” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 78 | 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: “ignorant” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 79 | ROM | 1 | 13 | u1cq | figs-metaphor | ἀδελφοί | 1 | brothers | Unless otherwise noted, throughout this letter **brothers** is a metaphor meaning “fellow Christians” or “fellow believers in Christ.” If your readers would not understand what brothers means in this context, you could use an equivalent metaphor from your culture. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 80 | ROM | 1 | 13 | pec7 | figs-gendernotations | ἀδελφοί | 1 | Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both males and females. Alternate translation: “brothers and sisters” or “spiritual brothers and sisters” or “fellow believers in Christ” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 81 | ROM | 1 | 13 | ru3x | grammar-connect-words-phrases | ὅτι | 1 | but I was hindered until now | Here, **that** marks a clause that explains what Paul wants the church at Rome to know about his desire to visit them. Use a natural way in your language to connect these ideas. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 82 | ROM | 1 | 13 | b4vr | grammar-connect-logic-contrast | καὶ | 1 | What follows the word **but** here is in contrast to what Paul **intended**. Instead, Paul was **hindered** from visiting the church at Rome. Use a natural way in your language for introducing a contrast. Alternate translation: “however” or “yet” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 83 | ROM | 1 | 13 | axe9 | figs-aside | καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο | 1 | Here Paul is using an aside in order to reinforce how much he wants to visit the Roman church. If this would be confusing in your language, or your language does not use parenthesis, use a natural way in your language to communicate an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 84 | 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 **hindered* until the moment he wrote these words, but now he can come to Rome. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I have been hindered and still am” or “God continues to hinder me” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 85 | 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 stopped me” or “God did not permit it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 86 | ROM | 1 | 13 | gnu7 | figs-metaphor | ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν | 1 | in order to have a harvest among you | Paul speaks figuratively of his apostolic service as if he was a gardener producing fruit. He means that he wants to produce some spiritual benefit or growth in the church at Rome (See [1:11](../01/11.md) for the same word **some** used similarly). If your readers would not understand what it means to **have some fruit among you** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “in order to help you grow in how you trust in God” or “for the purpose of benefiting you spiritually” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 87 | ROM | 1 | 13 | nv7c | grammar-connect-logic-goal | ἵνα | 1 | This phrase introduces a purpose clause. Paul is stating the purpose for which he **intended to come** to 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]]) | |
| 88 | ROM | 1 | 13 | j96v | καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν | 1 | the rest of the Gentiles | Here, Paul uses the emphatic phrase **just as also** to emphasize that God has allowed his apostolic service among **the Gentiles** to flourish. Use a natural way in your language to indicate this emphasis. Alternate translation: “exactly as I have spiritually benefited to the rest of the non-Jewish churches” | |
| 89 | ROM | 1 | 13 | xydv | figs-extrainfo | ἐν τοῖς λοιποῖς ἔθνεσιν | 1 | By **among the rest of the Gentiles**, Paul likely means the rest of churches among the nations to whom he preached the gospel (See [1:12–13](../01/12.md)). In the next verse, he lists four types of people that summarize the term **Gentiles**. Since the expression is explained in the next verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 90 | ROM | 1 | 14 | s4bm | figs-metaphor | ὀφειλέτης εἰμί | 1 | I am a debtor both | Paul speaks figuratively of himself as if he owed a monetary debt to the “Gentiles” (See [1:13](../01/13.md)). He means that as a servant and called apostle of Christ, it is his duty to preach the gospel to non-Jews. If your readers would not understand what it means to be **a debtor** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “I owe it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 91 | ROM | 1 | 14 | j2sz | figs-merism | Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις | 1 | Paul speaks figuratively, using these types of people to represent all the Gentiles or nations. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of people from among the nations” or “to all kinds of cultures and all kinds of people” (See: [[rc://en/ta/man/translate/figs-merism]]) | |
| 92 | ROM | 1 | 14 | q728 | figs-merism | 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 wise Greeks and foolish barbarians” or “to each and every kind of Gentile” or “to every single non-Jewish person” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 93 | ROM | 1 | 14 | ejxt | figs-nominaladj | βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις | 1 | Paul is using the adjectives **barbarians** and **wise** and **foolish** as nouns in order to describe groups 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 not Greek, people who are wise and people who are foolish” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 94 | ROM | 1 | 15 | h9zv | grammar-connect-logic-result | οὕτως | 1 | This is 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]]) | |
| 95 | ROM | 1 | 15 | z4hk | figs-aside | τὸ κατ’ ἐμὲ | 1 | Paul is using the phrase **as it depends me** as an aside in order to express how **eager** he is to visit Rome **to proclaim the gospel**. If this would be confusing in your language, you could add parenthesis or some other natural way in your language to indicate that this phrase is an aside. Alternate translation (no comma preceding): “(if I could have what I want)” (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 96 | ROM | 1 | 15 | xjnr | figs-ellipsis | πρόθυμον…τοῖς | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **I am** and **are** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 97 | ROM | 1 | 15 | mwt1 | figs-nominaladj | πρόθυμον | 1 | Paul is using the adjective **eager** as a noun in order to describe himself. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “I am a person who has desired in advance” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 98 | ROM | 1 | 15 | mq8x | figs-explicit | τοῖς ἐν Ῥώμῃ | 1 | It is implied that **you who {are} in Rome** means the church that is located in Rome (See [1:7](../01/07.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “believers in Christ at Rome” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 99 | ROM | 1 | 15 | usjv | grammar-connect-logic-goal | εὐαγγελίσασθαι | 1 | This is a purpose clause. Paul is stating the purpose for which he is **eager**. Use a natural way in your language for expressing a purpose clause. Alternate translation: “for the purpose of announcing God’s good news” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 100 | ROM | 1 | 15 | h4bk | grammar-connect-result | πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι | 1 | This could be reason clause. 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 I want to announce the gospel to you believers in the Messiah at Rome, I am eager” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 101 | ROM | 1 | 16 | bf9s | grammar-connect-logic-result | οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. | 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 the gospel is God’s powerful way to save every type of person who believes–whether Jew or Greek–I am not ashamed to proclaim it” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 102 | ROM | 1 | 16 | oa6m | grammar-connect-words-phrases | γὰρ | 1 | **For** indicates that what follows is something else important that the church at Rome should pay attention to. In [1:16–17](../01/16.md) Paul neatly summarizes the theme of the letter. Use a natural way in your language to indicate emphasis. Alternate translation: “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 103 | 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]]) |
| 104 | ROM | 1 | 16 | f5x9 | figs-possession | δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι | 1 | for the Jew first and for the Greek | Paul is using the possessive form **of God** to describe that the **gospel** is the powerful way God saves people. Use a natural way in your language to indicate how someone does something. Alternate translation: “because it is the powerful way God saves each type of person who trusts in him” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 105 | ROM | 1 | 16 | sz5b | grammar-connect-logic-result | εἰς σωτηρίαν | 1 | first | This phrase introduces a result clause. 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]]) |
| 106 | ROM | 1 | 16 | q9w8 | figs-nominaladj | παντὶ | 1 | Paul is using the singular adjective **everyone** as a plural noun in order to describe all types of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “all types of people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 107 | ROM | 1 | 16 | zq2q | figs-merism | Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι | 1 | Paul figuratively refers to **the Jew** and **the Greek**, using these types of people in order to include all of humanity or **everyone**. In other words, the good news about the Christ is not just for Jews (as would be assumed in this context), but is for each person from every nation who continues to trust in God, since God makes no distinction between people types (See [2:11; 3:22; 10:12](../02/11.md); [Acts 10:34](acts/10/34.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “first for the Jewish person and then for the non-Jewish person” or “for both the Jewish people and the culturally Greek people” or “regardless of ethnicity” (See: [[rc://en/ta/man/translate/figs-merism]]) | |
| 108 | ROM | 1 | 16 | u8on | grammar-connect-words-phrases | Ἰουδαίῳ τε πρῶτον | 1 | **Both the Jew first** is meant to indicate that the Jewish people were the first to hear the gospel. Paul is not using **first** to express that the **Jew** is better than **the Greek**. If this would be misunderstood in your language, you could make this explicit. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 109 | ROM | 1 | 17 | h38h | figs-metaphor | δικαιοσύνη γὰρ 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 uncovered. He means that when the gospel is proclaimed, God’s righteousness becomes obvious. If your readers would not understand what **is revealed** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “When people preach the gospel God clarifies how he makes people right with himself” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 110 | ROM | 1 | 17 | wfsc | figs-activepassive | δικαιοσύνη γὰρ 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: “Indeed, God clarifies how he makes people right with himself” or “Certainly, God reveals that he is righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 111 | ROM | 1 | 17 | qr31 | figs-possession | δικαιοσύνη γὰρ Θεοῦ | 1 | Here Paul is using the possessive form **of God** that could refer to: (1) righteousness from/through God. Alternate translation: “In fact, how God makes people right with himself” (2) righteousness that belongs to/characterizes God. Alternate translation: “Certainly, God’s righteousness” Use a natural way in your language to make this possessive form explicit. (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 112 | ROM | 1 | 17 | of98 | grammar-connect-words-phrases | γὰρ | 1 | **For** indicates that what follows is something else important about the “gospel” that the church at Rome should pay attention to. Alternate translation: “You also need to know that” or “This is because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 113 | 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 makes people right with himself” or “the way people become right with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 114 | ROM | 1 | 17 | ii3m | writing-pronouns | ἐν αὐτῷ | 1 | For in it | The pronoun **it** refers to “the gospel” (See [1:16](../01/16.md)). Alternate translation: “the gospel” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 115 | ROM | 1 | 17 | jl9i | figs-abstractnouns | ἐκ πίστεως εἰς πίστιν | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **faith** in another way (See [1:5](../01/05.md). Here, Paul uses this phrase to emphasize how **the righteousness of God is revealed**. This phrase**from faith to faith** could refer to: (1) the Old Testament faith that leads to the New Testament faith. Alternate translation: “from the prophesied faith in the Messiah to the revealed faith in the Messiah” (2) God’s faithfulness that causes human faithfulness. Alternate translation: “that God is trustworthy and causes people to trust in him” (3) human faith that leads to human faithfulness. Alternate translation: “by people who trust in God that leads others to trust in God” or “by people who are faithful to God and lead others to become faithful to God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 116 | ROM | 1 | 17 | igg9 | writing-quotations | καθὼς γέγραπται | 1 | as it has been written | In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Habakkuk the prophet. If this would be misunderstood in your language, you could use a comparable phrase indicating that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “exactly as Habakkuk the prophet says in the holy scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 117 | ROM | 1 | 17 | bgvh | writing-quotations | δὲ | 1 | What follows the word **But** here is in contrast to what Habakkuk the prophet previously says about the unrighteous person (See [Habakkuk 2:4](hab/02/04.md)). Use a natural way in your language for introducing a contrast. Alternate translation: “However” or “Instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 118 | ROM | 1 | 17 | hbv6 | figs-nominaladj | ὁ…δίκαιος | 1 | The righteous will live by faith | Paul is using the adjective **the righteous** as a noun in order to describe a type of person or 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 … person who is righteous” or “the … people who are righteous” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 119 | ROM | 1 | 17 | a9y7 | figs-metaphor | ἐκ πίστεως ζήσεται | 1 | Paul speaks figuratively of **faith** as if it was food that could keep **the righteous** alive. He means that **faith** is the means to live right with God or gain eternal life. If your readers would not understand what **will live by faith** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “will stay alive through trusting in God” or “will live eternally by remaining faithful to God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 120 | ROM | 1 | 17 | ee0i | figs-metaphor | ἐκ πίστεως | 2 | Paul is using the possessive form to describe how **faith** brings life for **the righteous**. Here, **by faith** could refer to: (1) the human means of *faith**. Alternate translation: “through trusting in God” (2) the divine origin of **faith**. Alternate translation: “from how faithful God is” (3) both the human means and divine origin of **faith**. Alternate translation: “from how faithful God is, by trusting in him” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 121 | ROM | 1 | 17 | e7eu | figs-abstractnouns | πίστεως | 2 | See [1:5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 122 | ROM | 1 | 18 | r15v | figs-activepassive | ἀποκαλύπτεται γὰρ 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: “Now, God clarifies how angry he is” or “Certainly, God reveals how angry he is” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 123 | ROM | 1 | 18 | ptaj | figs-parallelism | ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ | 1 | The two phrases that begin [1:17;18](../01/17.md) mean the opposite thing. Paul says the opposite thing, with similar wording, to show the two-sided nature of how **God is revealed** in the preaching of the gospel. See how you translated **For the righteousness of God is revealed** in [1:17](../01/17.md), and use a natural way in your language to make this parallelism explicit. Alternate translation: “Indeed, God clarifies how furious he is” or “Certainly, God reveals how angry he is” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 124 | ROM | 1 | 18 | c69s | grammar-connect-words-phrases | γὰρ | 1 | For | **For** indicates that what follows is something else important about what **is revealed** by **God** that the church at Rome should pay attention to. In [1:18–32](../01/18.md) Paul describes why God reveals his wrath to humanity. Alternate translation: “Certainly” or “You also need to know that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 125 | ROM | 1 | 18 | wzy3 | figs-abstractnouns | ὀργὴ Θεοῦ | 1 | the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **wrath** in another way. Alternate translation: “how angry God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 126 | ROM | 1 | 18 | iuau | figs-possession | ὀργὴ Θεοῦ | 1 | Paul is using the possessive form **of God** to describe **wrath**. Here, **the wrath of God** could refer to: (1) wrath that characterizes God. Alternate translation: “God’s wrath” (2) wrath that comes from God. Alternate translation: “the wrath from God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 127 | ROM | 1 | 18 | kjen | figs-abstractnouns | ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων, τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **ungodliness** and **unrighteousness** and **truth** in another way. You could use verb forms to express these ideas. Alternate translation: “against all those people who deny God and do not want to become right with him. Because they do not want to become right with God, they keep withholding what is true about God from those who want to know” or “against all people who do ungodly things and act unrighteously, who suppress what God says is true by acting unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 128 | ROM | 1 | 18 | rn72 | figs-possession | ἀδικίαν ἀνθρώπων | 1 | hold back the truth | Paul is using the possessive form to describe **men** who are characterized by **unrighteousness**. If this is not clear in your language, you could use the adjective “unrighteous” instead of the noun **unrighteousness**. Alternate translation: “unrighteous men” or “unrighteous people” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 129 | 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 male and female. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 130 | ROM | 1 | 18 | g3qm | figs-distinguish | τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων | 1 | This phrase gives us further information about the nature of **all ungodliness and unrighteousness of men**. It is not making a distinction between a **ungodliness** and **unrighteousness**. If this is not understood in your language, you can make the relationship between these phrases more clear. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 131 | ROM | 1 | 19 | c6jh | figs-parallelism | διότι τὸ γνωστὸν τοῦ Θεοῦ, φανερόν ἐστιν ἐν αὐτοῖς, ὁ Θεὸς γὰρ αὐτοῖς ἐφανέρωσεν | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show how obvious his existence should be to ungodly and unrighteous people (See [1:18](../01/18.md)). If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Certainly, God has obviously shown to these people that he exists” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 132 | ROM | 1 | 19 | z06b | grammar-connect-logic-result | διότι | 1 | Here, **because** introduces a reason clause. Use a natural way in your language to express the reason for something. Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 133 | 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 human being. Alternate translation: “what people can visibly know about God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 134 | ROM | 1 | 19 | tbu2 | figs-nominaladj | τὸ γνωστὸν | 1 | that which is known about God is visible to them | Paul is using the adjective phrase **that which {is} known** as a noun in order to describe visible knowledge about God. Your language may use adjectives in the same way. If not, you could translate this with a verb phrase. Alternate translation: “what people can visibly know” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 135 | ROM | 1 | 19 | r6ef | writing-pronouns | αὐτοῖς…αὐτοῖς | 1 | The pronoun **them** refers to the ungodly and unrighteous men in [1:18](../01/18.md). Unless, otherwise noted, **them** or “their” or “they” refers to the ungodly and unrighteous throughout [1:19–32](../01/19.md). Alternate translation: “all these ungodly and unrighteous people … all these ungodly and unrighteous people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 136 | ROM | 1 | 19 | u8z3 | grammar-connect-logic-result | γὰρ | 1 | For God has enlightened them | Here, **for** introduces a reason clause. Paul means that the reason why these people can visibly know about God, is because God has made sure that his existence is obvious. Use a natural way in your language to express the reason why something is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 137 | ROM | 1 | 20 | fo6q | figs-abstractnouns | τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου, τοῖς ποιήμασιν νοούμενα, καθορᾶται; ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **qualities**, **power**, and **nature** in another way. Alternate translation: “In fact, even though people are unable to visibly see God, ever since the time when God created the universe, people could observe how he eternally controls everything and how he divinely exists, innately perceiving how he exists by investigating the things he made” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 138 | ROM | 1 | 20 | w39b | grammar-connect-words-phrases | γὰρ | 1 | **For** indicates that what follows is something else important about Paul’s discussion on the existence of God that the church at Rome should pay attention to. Alternate translation: “You also need to know that” or “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 139 | ROM | 1 | 20 | szu6 | figs-metaphor | τὰ γὰρ ἀόρατα αὐτοῦ…ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης | 1 | For his invisible qualities … have been clearly seen | Paul speaks figuratively of God’s **invisible qualities** of **eternal power and divine nature** as if people could see them with their eyes. Paul means that what God created demonstrates that he exists. If your readers would not understand what **invisible qualities** or **eternal power and divine nature** mean in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: See the UST (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 140 | ROM | 1 | 20 | uvc1 | figs-synecdoche | κόσμου | 1 | world | Paul refers figuratively to **the world** to mean the whole universe. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “of all that God made” or “all that exists” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 141 | ROM | 1 | 20 | c7hp | figs-activepassive | τοῖς ποιήμασιν | 1 | in the things that have been made | 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: “through those things God made” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 142 | ROM | 1 | 20 | dxr6 | grammar-connect-logic-result | εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους | 1 | they are without excuse | This is a result clause. Use natural way in your language to express result. Alternate translation: “As a result, these people cannot defend themselves” or “This is why they have nothing they can say” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 143 | ROM | 1 | 20 | d7fh | figs-nominaladj | αὐτοὺς ἀναπολογήτους | 1 | Paul is using the adjective **without excuse** as a noun in order to describe the ungodly and unrighteous men in [1:18](../01/18.md). Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “these ungodly and unrighteous people cannot excuse themselves” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 144 | ROM | 1 | 21 | pgta | figs-explicit | γνόντες τὸν Θεὸν | 1 | It is implied that these people do not actually know God in a personal sense. Paul means that they know about God or know that God exists. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “although they know about God” or “even though they realize that God exists” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 145 | 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 how dishonoring ungodly people are towards God. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “they thanklessly despise God” or “these people completely disregard God” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 146 | ROM | 1 | 21 | xm6i | figs-activepassive | ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν | 1 | became foolish in their thoughts | You can translate this in an active form. Alternate translation: “began to think foolish things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 147 | ROM | 1 | 21 | qxmh | grammar-connect-logic-contrast | ἀλλ’ | 1 | What follows the word **instead** is in contrast to glorifying and giving **God** **thanks**. Not only did these people refuse to honor God, but they also became foolish. Use a natural way in your language for introducing a contrast. Alternate translation: “In contrast” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 148 | ROM | 1 | 21 | dant | figs-parallelism | 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 started thinking foolishly and became totally senseless” or “they became completely senseless in the way they think” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 149 | ROM | 1 | 21 | gw8y | figs-metaphor | ἀσύνετος αὐτῶν καρδία | 1 | their senseless hearts were darkened | Here, **darkness** is a metaphor that represents the people’s lack of understanding. Alternate translation: “they became unable to understand what God wanted them to know” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 150 | ROM | 1 | 21 | d2c0 | figs-metaphor | ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία | 1 | Paul speaks figuratively of the **heart** as if it could mentally sense things or could change to the color black. He means that these **foolish** people lack spiritual sensitivity. 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. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “they became incapable of discerning spiritual things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 151 | ROM | 1 | 21 | t4p7 | figs-metonymy | καρδία | 1 | Here, **hearts** is a metonym for a person’s inner being or mind. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “inner being” or “mind” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 152 | 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 “minds” or “hearts” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 153 | ROM | 1 | 22 | ddr2 | figs-nominaladj | φάσκοντες εἶναι σοφοὶ, ἐμωράνθησαν | 1 | They claimed to be wise, but they became foolish | Paul is using the adjective **wise** 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 are wise” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 154 | ROM | 1 | 22 | ly68 | ἐμωράνθησαν | 1 | They … they | In the original, the phrase **they became foolish** is one verb. Use a natural way in your language to express a verbal phrase. Alternate translation: “they became fools” or “they acted like fools” or “they started acting like fools” | |
| 155 | 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 speaks figuratively of these people as if they were money changers or money traders. Paul means that they stopped honoring God and started worshiping idols that represent creatures (See also [1:25](../01/25.md)). If your readers would not understand what **exchanged** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “then they stopped honoring the never changing God in order to worship images of things God created that will one day change and decay: humans, birds, four-footed animals, and things that creep and crawl” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 156 | 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” (See [1:22](../01/22.md)). Alternate translation: “then they” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 157 | ROM | 1 | 23 | qb7f | figs-parallelism | τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου | 1 | These 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]]) | |
| 158 | ROM | 1 | 23 | r14e | figs-abstractnouns | τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ | 1 | of perishable man | If your language does not use abstract nouns for these ideas, you could express the idea behind the abstract noun phrase **the glory** in another way. Alternate translation: “what glorifies the incorruptible God” or “what honors the never changing God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 159 | ROM | 1 | 23 | u971 | figs-possession | 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**. Here, **of the imperishable God** could refer to: (1) the glory that characterizes God. Alternate translation: “that characterizes God” (2) the glory that belongs to God. Alternate translation: “that belongs only to God” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 160 | ROM | 1 | 23 | rfez | figs-possession | εἰκόνος | 1 | Paul is using the possessive form to describe **a likeness** that comes from an **image**. Alternate translation: “that come from an image” or “that are based on an image” or “of images that are representative” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 161 | ROM | 1 | 23 | z0de | figs-possession | φθαρτοῦ ἀνθρώπου | 1 | Paul is using the possessive form to describe **man** who is characterized by being **perishable**. Alternate translation: “that are similar to corruptible humanity” or “that represent humans who decay” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 162 | ROM | 1 | 23 | osrt | figs-possession | καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν | 1 | Paul is using these possessive forms to further describe **a likeness** that the ungodly and unrighteous people make. Alternate translation: “and likenesses that resemble birds, four-footed animals, and creeping creatures” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 163 | ROM | 1 | 24 | fvv6 | grammar-connect-logic-result | διὸ | 1 | Therefore | Here, **Therefore** introduces a result clause. Paul is stating the result of rejecting the glory of God in [1:23](../01/23.md). 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]]) |
| 164 | ROM | 1 | 24 | ec9q | figs-metaphor | παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν | 1 | God gave them over to | Paul speaks figuratively of these people as if **God** were physically moving them. He means that God is allowing them to have what they desire or is placing them under the control of their **lusts**. If your readers would not understand what it means in this context that **God gave them over**, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation (remove comma after **uncleanness**): “God allowed them to deeply lust, which caused them to live impurely and” or “God permits them to become controlled by what they desire to lust after, leading them to live impurely” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 165 | ROM | 1 | 24 | tlv5 | figs-possession | ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν | 1 | them … their … themselves | Paul is using the possessive form to describe **hearts** that are characterized by **lusts**. If this is not clear in your language, you could use the adjective “lustful” instead of the noun **lusts**. Alternate translation: “their lustful hearts” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 166 | ROM | 1 | 24 | le2o | figs-possession | ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς | 1 | Paul speaks figuratively of the **heart** as if it could lust. He means that the desires or affections or inner beings of these people are controlled by lust. If your readers would not understand what **the lusts of their hearts** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “to lustfully desire bringing” or “to lust deep within causing” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 167 | ROM | 1 | 24 | l804 | figs-metonymy | τῶν καρδιῶν αὐτῶν | 1 | Here, **hearts** is a metonym for a person’s desires or inner being or mind. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their desires” or “intheir inner beings” or “in their minds” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 168 | ROM | 1 | 24 | rkou | grammar-connect-logic-result | εἰς ἀκαθαρσίαν | 1 | This is a result clause. Paul is stating the result of indulging in **the lusts of their hearts**. Use natural way in your language to express result. Alternate translation: “causing them to become spiritually unclean” or “resulting in living impurely” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 169 | ROM | 1 | 24 | g0r4 | figs-metaphor | εἰς ἀκαθαρσίαν | 1 | Here Paul speaks figuratively of **uncleanness** as if were something dirty. He means that these lustful people become spiritually impure through sexual immorality. If your readers would not understand what **uncleanness** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “to become spiritually impure” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 170 | ROM | 1 | 24 | puad | grammar-connect-logic-goal | τοῦ ἀτιμάζεσθαι | 1 | Paul is emphasizing the way these people expressed **their lusts** and **uncleanness**. Use a natural way in your language to express this emphasis. Here, **to dishonor** could refer to: (1) a description of their **uncleanness**. Alternate translation: “by dishonoring” or “causing them to disrespect” (2) the purpose for which *God gave them over**. Alternate translation: “in order to dishonor” or “so that they failed to respect” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 171 | ROM | 1 | 24 | a8pm | figs-euphemism | τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς | 1 | for their bodies to be dishonored among themselves | In this clause, Paul is referring sexually immoral acts. 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: “so that they committed sexually immoral acts” or “by indulging in sexually immoral activity” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 172 | ROM | 1 | 25 | dv6h | figs-metaphor | οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει | 1 | they | Paul speaks figuratively of these people as if they were money changers or money traders. Paul means that they stopped believing what is true about God and started worshiping idols that represent creatures (See [1:23](../01/23.md)). If your readers would not understand what **exchanged** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. 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]]) |
| 173 | ROM | 1 | 25 | koee | figs-abstractnouns | τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **truth** and **lie** in another way. Alternate translation: “what is correct about God and what is incorrect” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 174 | 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 the relationship between **God** and **the truth**. Here, **the truth of God** could refer to: (1) what is true about God. Alternate translation: “God’s truth” (2) the truth that comes from God. Alternate translation: “the truth that comes from God” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 175 | ROM | 1 | 25 | v89u | grammar-connect-words-phrases | καὶ | 1 | instead of | Here, **and** indicates that what follows is something else important about these ungodly and unrighteous people. In this context, **and** could refer to: (1) a marker of equivalence. Alternate translation: “in other words they” (2) a marker of purpose. Alternate translation: “so that they” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 176 | 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 totally rejected worshiping the true **God**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “They reverently worshiped” (See: [[rc://en/ta/man/translate/figs-doublet]]) | |
| 177 | ROM | 1 | 25 | x3t4 | grammar-connect-logic-contrast | παρὰ | 1 | What follows the word **instead** here is in contrast to what should be true, that all people would worship the true **God** who created them. Instead, these ungodly and unrighteous people worship what **God** created. Use a natural way in your language for introducing a contrast. Alternate translation: “in place of” or “rather than” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 178 | 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 should be praised forever” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 179 | ROM | 1 | 25 | m8zg | translate-blessing | ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας | 1 | After naming **the Creator**, Paul adds a blessing. This is to reinforce how false the worship of these ungodly and unrighteous people is. Use a form that people would recognize as a blessing in your language. Alternate translation: “may he be blessed forever and ever” (See: [[rc://en/ta/man/translate/translate-blessing]]) | |
| 180 | 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 God that should be blessed” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 181 | ROM | 1 | 26 | sk6f | 0 | See [1:24](../01/24.md) for how you translated the parallel words and ideas. | |||
| 182 | ROM | 1 | 26 | jb2g | grammar-connect-logic-result | διὰ τοῦτο | 1 | Because of this | Here, **For this reason** introduces a result clause. In [1:26-32](../01/26.md), Paul states the results of rejecting the true God and worshiping idols. Use a natural way in your language to introduce a result clause. Alternate translation: “Because of this” or “This is why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 183 | ROM | 1 | 26 | pil3 | figs-metaphor | παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας | 1 | God gave them over to | Paul speaks figuratively of these people as if **God** were physically moving them (See the note for this phrase and your translation at [1:24](../01/24.md)). He means that God is allowing them to have what they desire or is placing them under the control of their **dishonorable passions**. If your readers would not understand what it means in this context that **God gave them over**, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “God allows them to become controlled by vile sexually immoral acts” or “God permits them to dishonorably indulge in the sexual immoral activity they desire” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 184 | 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]]) |
| 185 | ROM | 1 | 26 | lk73 | figs-abstractnouns | πάθη ἀτιμίας | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract noun phrase **passions of dishonor** with a verbal phrase or another way. Alternate translation: “dishonor themselves by indulging in sexually immoral activity” or “passionately dishonor themselves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 186 | ROM | 1 | 26 | j4ni | grammar-connect-words-phrases | γὰρ | 1 | for their women | Here, **for** indicates that what follows in [1:26-27](../01/26.md) describes what **passions of dishonor** are. Alternate translation: “in other words,” or “indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 187 | ROM | 1 | 26 | v7d2 | αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν | 1 | See [1:25](../01/25.md) for parallel language that indicates a connection between rejecting “the truth of God” and “Creator” and here accepting things **contrary to nature**. | ||
| 188 | ROM | 1 | 26 | jqyi | figs-metaphor | μετήλλαξαν | 1 | Paul speaks figuratively of these females as if they were money changers or money traders. Paul means that they stopped having natural sexual relations with males and began having sexual relations with females (See [1:24](../01/24.md)). If your readers would not understand what **exchanged** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “these females stopped engaging in sexual activity with males and began engaging in sexual activity with females” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 189 | ROM | 1 | 26 | vs4a | figs-euphemism | τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν | 1 | exchanged natural relations for those that were unnatural | Paul is referring to female homosexual activity as **relations** that are **contrary to nature**. 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 males for sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 190 | ROM | 1 | 26 | hc1q | figs-abstractnouns | τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **relations** and **nature** with a verbal phrase or in another way. Alternate translation: “natural sexual relationships for unnatural sexual relationships” or “how God intended them to engage in sexual activity for sexual activity that God did not intend” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 191 | 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]]) | |
| 192 | ROM | 1 | 27 | g3ja | figs-euphemism | καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας | 1 | men also left their natural relations with women | This phrase refers to male homosexual activity. 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: “even the males stop engaging in sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 193 | ROM | 1 | 27 | gn3f | figs-metaphor | ἀφέντες | 1 | committed shameless acts | Paul speaks figuratively of these **males** as if they were going to another location. He means that they are abandoning or rejecting the way intended them to engage in sexual activity. If your readers would not understand what **having left** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “after abandoning” or “because they rejected” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 194 | ROM | 1 | 27 | c7ja | figs-abstractnouns | χρῆσιν | 1 | burned in their lust for one another | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **use** with a verbal phrase or in another way. Alternate translation: “sexual relationship” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 195 | ROM | 1 | 27 | qvi3 | figs-possession | 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**. Alternate translation: “associated with the female” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 196 | 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 be set on fire or something that flares out like a flame. He means that their **lust** is out of control like a burning fire. If your readers would not understand what **burned** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “passionately lusted after one another” or “intensely desired each other” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 197 | ROM | 1 | 27 | ylj6 | figs-abstractnouns | ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **lust** in another way. Alternate translation: “by passionately desiring each other” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 198 | ROM | 1 | 27 | z759 | writing-pronouns | ἀλλήλους | 1 | The pronoun **one another** refers to other males. Alternate translation: “different males” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 199 | ROM | 1 | 27 | kxwj | figs-euphemism | ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι | 1 | This phrase refers to male homosexual activity. 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: “males shamelessly engaging in sexual activity with each other” (See: [[rc://en/ta/man/translate/figs-euphemism]]) | |
| 200 | ROM | 1 | 27 | u2hh | figs-metaphor | κατεργαζόμενοι | 1 | Paul speaks figuratively of homosexual activity as if it could work or produce something. He means that their homosexual activity is morally shameful. If your readers would not understand what **producing** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “committing” or “engaging in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 201 | ROM | 1 | 27 | fdzs | τὴν ἀσχημοσύνην | 1 | In the original, the phrase **shameless acts** is one abstract noun. If this would be misunderstood in your language, you could use translate **shameless acts** as a singular phrase or in another way. Alternate translation: “shameless activity” or “what is shameless” | ||
| 202 | ROM | 1 | 27 | sjhb | figs-infostructure | καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν, ἐν ἑαυτοῖς ἀπολαμβάνοντες | 1 | In the original, the word order is different, emphasizing **the penalty**. If it would be more natural in your language, you could arrange the order of these phrases to emphasize **the penalty they deserved for their error**. Alternate translation: “and the penalty they deserved for their error they received in themselves” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 203 | ROM | 1 | 27 | jtru | grammar-connect-words-phrases | καὶ | 2 | Here, **and** indicates that what follows is the result of their **shameless acts**. Alternate translation: “and as a result” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 204 | ROM | 1 | 27 | raet | figs-metaphor | ἐν ἑαυτοῖς ἀπολαμβάνοντες | 1 | Paul speaks figuratively of **the penalty** for homosexual activity as if it were something that could happen inside of them. If your readers would not understand what **receiving in themselves** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “experiencing in their own bodies” or “receiving among themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 205 | ROM | 1 | 27 | bysh | figs-rpronouns | ἑαυτοῖς | 1 | Paul uses the word **themselves** to emphasize how serious **the penalty** for homosexual activity is. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “their very own bodies” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) | |
| 206 | ROM | 1 | 27 | x6fz | figs-abstractnouns | τὴν ἀντιμισθίαν | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **the penalty** in another way. Alternate translation: “the punishing act” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 207 | ROM | 1 | 27 | dbtt | figs-distinguish | ἣν ἔδει τῆς πλάνης αὐτῶν | 1 | This phrase gives us further information about **the penalty**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “which is required for how they erred” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 208 | ROM | 1 | 28 | cx7y | grammar-connect-words-phrases | καὶ καθὼς | 1 | Because they did not approve of having God in their awareness | Here, **And just as” emphasizes that what follows refers back to similar ideas in [1:18-27](../01/18.md). Alternate translation: “Similarly,” or “In the same way” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 209 | ROM | 1 | 28 | bt7u | figs-metaphor | οὐκ ἐδοκίμασαν, τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει | 1 | they … their … them | Paul speaks figuratively of **God** as if these people could decide to hold him inside their head. He means that they do not care to think about God. If your readers would not understand what this phrase means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “these people consider it useless to recognize that God exists” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 210 | ROM | 1 | 28 | f53x | figs-abstractnouns | τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει | 1 | If your language does not use an abstract noun phrase for these ideas, you could express the ideas behind the abstract noun phrase **having God in their awareness** in another way. Alternate translation: “acknowledging that God exists” or “remembering to think about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 211 | ROM | 1 | 28 | yy1c | figs-metaphor | παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν | 1 | he gave them up to a depraved mind | Paul speaks figuratively of these people as if **God** were physically moving them (See the note for this phrase and your translation at [1:24,26](../01/24.md)). He means that **God** is allowing them to have what they desire or is placing them under the control of a **depraved mind**. If your readers would not understand what it means in this context that **God gave them over**, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “God allows them to become inclined toward things of which he disapproves” or “God permits them to inwardly perceive useless things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 212 | ROM | 1 | 28 | p8z2 | figs-abstractnouns | εἰς ἀδόκιμον νοῦν | 1 | not proper | If your language does not use an abstract noun phrase for these ideas, you could express the ideas behind the abstract noun phrase **to a depraved mind** in another way. Alternate translation: “to incline toward things God disapproves” or “to inwardly perceive worthless things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 213 | ROM | 1 | 28 | ie4l | ποιεῖν | 1 | This phrase could refer to: (1) the result of a **depraved mind**. Alternate translation: “as a result they do” or “causing them to practice” (2) the purpose of a **depraved mind**. Alternate translation: “so that they do” | ||
| 214 | ROM | 1 | 28 | aye6 | figs-extrainfo | τὰ μὴ καθήκοντα | 1 | By **those things that are not proper**, Paul implies that **those things** are what follows in [1:29-31](../01/29.md). Since this expression is explained in the next verses, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 215 | ROM | 1 | 29 | c2e2 | figs-litany | 1 | They have been filled with | Paul uses a repetitive series of sentences and ideas in [1:29-31](../01/29.md) to show how depraved these ungodly and unrighteous people have become. This repetitive style of speaking or writing is called a “litany.” This is a list of “the things that are not proper” of which the ungodly and unrighteous people in [1:18-28](../01/18.md) are guilty. Paul goes on to say in [1:32](../01/32.md) that people “who practice such things are deserving of death.” 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]]) | |
| 216 | ROM | 1 | 29 | y307 | figs-parallelism | πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ; μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας | 1 | These two clauses mean the same thing. Paul says the same thing twice, in similar ways, to amplify how bad these people are. If saying the same thing twice might be confusing for your readers, you can combine the phrases under one verb. Alternate translation: “These people are fully: unrighteous, wicked, covetous, malicious, envious, murderous, argumentative, deceitful, and crafty” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 217 | ROM | 1 | 29 | v0zj | figs-metaphor | πεπληρωμένους πάσῃ ἀδικίᾳ | 1 | Paul speaks figuratively of these people as if they were a full container. He means that they have reached the limit of being sinful. If your readers would not understand what **having been filled** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. “These people are totally dominated by refusing to become right God” or “These people are fully controlled by acting unrighteously” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 218 | 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. If you must state who did the action, Paul implies that the ungodly and unrighteous people did it (See [1:18](../01/18). Alternate translation: “These people are dominated” or “These people are controlled” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 219 | ROM | 1 | 29 | uqks | figs-abstractnouns | ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ; μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας; ψιθυριστάς | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind these abstract nouns as verb phrases like the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 220 | ROM | 1 | 29 | ptcj | figs-abstractnouns | κακίᾳ; μεστοὺς…ψιθυριστάς | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **and**, **they**, **and**, as well as **They are** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 221 | ROM | 1 | 29 | pkrd | figs-possession | μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας | 1 | Paul is using the possessive form to describe traits that characterize these ungodly and unrighteous people. If this is not clear in your language, you could use the adjectives instead of the nouns. Alternate translation: “they are fully envious, murderous, argumentative, deceptive, and crafty” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 222 | ROM | 1 | 29 | a7s3 | figs-metaphor | μεστοὺς φθόνου | 1 | Paul speaks figuratively of these people as if they were a full container. He means that they have reached the limit of being sinful. If your readers would not understand what **having been filled** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. “These people are totally dominated by acting envious” or “These people are fully controlled by acting envious” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 223 | ROM | 1 | 29 | dzda | figs-nominaladj | μεστοὺς | 1 | Paul is using the adjective **full* 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: “they are people who are full” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 224 | ROM | 1 | 30 | f4tt | figs-nominaladj | θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας…κακῶν…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 this with noun phrases. Alternate translation: “people who hate God, people who are insolent, people who are arrogant, people who are boastful … of evil things … people who are disobedient” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 225 | 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: “these people speak against others … these people discover new ways to do evil things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 226 | ROM | 1 | 30 | qq50 | figs-possession | ἐφευρετὰς κακῶν | 1 | Paul is using the possessive form to describe **inventors** that do **evil** things. If this is not clear in your language, you could make this phrase a verb form. Alternate translation: “they invent evil things” or “they discover how to do new kinds of evil deeds” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 227 | ROM | 1 | 30 | f4a0 | grammar-collectivenouns | κακῶν | 1 | The word **evil** is a plural noun that 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: “a group of people” or “many people” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 228 | 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 this with noun phrases. Alternate translation: “people who are senseless, people who are faithless, people who are heartless, and people who merciless” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 229 | ROM | 1 | 31 | rtic | figs-ellipsis | ἀνελεήμονας | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **and** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 230 | 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 this idea, you could express the idea behind the abstract noun **the righteous decree** in another way. Alternate translation: “what is rightly decreed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 231 | ROM | 1 | 32 | ytu6 | τὸ δικαίωμα τοῦ Θεοῦ | 1 | that those who practice such things | 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 use the adjective “God’s” instead of the noun “God.” Alternate translation: “God’s righteous decree” or “what God decrees is right” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 232 | 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**. Alternate translation: “namely,” or “in other words,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 233 | ROM | 1 | 32 | ama2 | writing-pronouns | οἱ…πράσσοντες | 1 | these things | The pronoun **those** refers to humanity in general. If this would be misunderstood in your language, you could use a natural way in your language to emphasize **those**. Alternate translation: “those people who continue to do” or “anyone who practices” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 234 | 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 [1:28–32](../01/28/md). If this would be misunderstood in your language, you could make **such things** and **things** and **them** explicit. 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]]) |
| 235 | ROM | 1 | 32 | p9e9 | figs-nominaladj | ἄξιοι | 1 | Paul is using the adjective **deserving** 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: “are people who deserve” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 236 | ROM | 1 | 32 | t0ls | figs-possession | ἄξιοι θανάτου εἰσίν…συνευδοκοῦσιν τοῖς πράσσουσιν | 1 | Paul is using the possessive forms **death** and **those who do them** as objects of the clause. Alternate translation: “are worthy to die … well pleased with people who practice these things” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 237 | ROM | 1 | 32 | jbu5 | figs-explicit | οὐ μόνον…ποιοῦσιν | 1 | The implication is that the people who **do these things** are the same as **They**. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “they not only do” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 238 | ROM | 1 | 32 | abwy | grammar-connect-logic-contrast | ἀλλὰ καὶ | 1 | What follows the words **but also** here is in contrast to what was expected, that these evil people would be ashamed of their actions, not proud of them. Instead, these evil people even dare to **approve of** evil behavior. Use a natural way in your language for introducing a contrast. Alternate translation: “instead they even” or “surprisingly they even” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 239 | ROM | 2 | intro | dse2 | 0 | # Romans 2 General Notes<br><br>## Structure and formatting<br><br>This chapter shifts its audience from Roman Christians to those 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>### “Therefore you are without excuse”<br><br>This phrase looks back at Chapter 1. In some ways, it actually concludes what Chapter 1 teaches. This phrase explains why everyone in the world must worship the true God.<br><br>## Special concepts in this chapter<br><br>### “Doers of the Law”<br><br>Those who try to obey the law will not be justified by trying to obey it. Those who are justified by believing in Jesus show that their faith is real by obeying God’s commands. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>Paul uses several rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]], [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>### Hypothetical Situation<br><br>In context, “he will give eternal life” in verse 7 is a hypothetical statement. If a person could live a perfect life, they would earn eternal life as a reward. But only Jesus was able to live a perfect life.<br><br>Paul gives another hypothetical situation in verses 17-29. Here he explains that even those who earnestly try to obey the law of Moses are guilty of violating the law. In English, this is about those who follow the “letter” of the law but cannot follow the “spirit” or general principles of the law. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “You who judge”<br><br>At times, You can translate this in a simpler way. But it is translated in this relatively awkward way because when Paul refers to “people who judge” he is also saying that everyone judges. It is possible to translate this as “those who judge (and everyone judges).” | |||
| 240 | ROM | 2 | 1 | y6ts | grammar-connect-logic-result | διὸ | 1 | Connecting Statement: | Here, **Therefore** marks a new section of the letter. It also introduces a result clause that summarizes the consequences of the behavior Paul describes in [Romans 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]]) |
| 241 | ROM | 2 | 1 | d7pj | grammar-collectivenouns | εἶ…κρίνεις…σεαυτὸν κατακρίνεις…πράσσεις, ὁ κρίνων | 1 | Therefore you are without excuse | Here, **you** is a singular pronoun that refers to all of humanity in general. If your language does not use singular pronouns in that way, you can use a different expression. 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/grammar-collectivenouns]]) |
| 242 | ROM | 2 | 1 | md5e | figs-exclamations | ὦ ἄνθρωπε | 1 | you | Here, **O man** 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]]) |
| 243 | ROM | 2 | 1 | x3mi | grammar-collectivenouns | ἄνθρωπε | 1 | you are | Here, **man** is a singular noun that refers to humanity in general. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “human being” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
| 244 | ROM | 2 | 1 | n2mu | grammar-connect-logic-result | γὰρ | 1 | Here, **for** introduces a reason clause. Paul gives the reasons why **anyone who judges** is at the same time condemning themselves. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 245 | 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 anytime a person might judge another. 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]]) |
| 246 | ROM | 2 | 1 | ybp2 | writing-pronouns | τὸν ἕτερον | 1 | for what you judge in another you condemn in yourself | The pronoun **another** 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/writing-pronouns]]) |
| 247 | ROM | 2 | 1 | bzjp | figs-rpronouns | σεαυτὸν κατακρίνεις | 1 | Paul uses the word **yourself** to emphasize the surprising truth that judging others is self-condemning. Use a way that is natural in your language to indicate this surprise. Alternate translation: “you are self-condemned” or “you really judge yourself” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) | |
| 248 | ROM | 2 | 1 | nz11 | grammar-connect-words-phrases | γὰρ | 1 | Here, **for** introduces a clause that explains why these judgmental people are self-condemned. Alternate translation: “this is because” or “indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 249 | ROM | 2 | 1 | uwwz | figs-parallelism | ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις; τὰ γὰρ αὐτὰ πράσσεις, ὁ κρίνων. | 1 | These two phrases mean the same thing. Paul says the same thing twice, in similar ways, to emphasize that these judgmental people are self-condemned. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “indeed, judging other people is self-condemning because you do exactly what they do” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 250 | ROM | 2 | 1 | wumc | writing-pronouns | τὰ…αὐτὰ | 1 | The phrase **the same things** is a pronoun that 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 sins” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 251 | ROM | 2 | 2 | rgw4 | grammar-connect-words-phrases | δὲ | 1 | those who practice such things | Here, **But** indicates that what follows is something else important that the church of Rome should pay attention to. Alternate translation: “You also need to know that” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 252 | 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]]) |
| 253 | ROM | 2 | 2 | pv7q | grammar-connect-words-phrases | ὅτι | 1 | Here, **that** indicates that what follows is the content of what **we know**. Use a natural way in your language to mark the beginning of an explanation. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 254 | 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 these ideas, you could express the ideas behind the abstract nouns **judgment** and **truth** in another way. Alternate translation: “when God judges it is always trustworthy” or “how God judges is based on what is true” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 255 | ROM | 2 | 2 | qca8 | figs-possession | τὸ κρίμα τοῦ Θεοῦ | 1 | Paul is using the possessive form **of God** to describe **judgment**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun “God.” Alternate translation: “God’s judgment” or “how God judges” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 256 | ROM | 2 | 2 | c9or | figs-explicit | τὸ κρίμα τοῦ Θεοῦ | 1 | Paul assumes that his readers will know that **the judgment of God** refers to the time of final judgment for the human race (See [2:16](../02/16.md)). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “God’s final judgment” or “when God finally judges” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 257 | ROM | 2 | 2 | q98t | figs-aside | ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας | 1 | Paul could be saying this as an aside in order to express his negative evaluation of the judgmental “man” in [2:1,3](../02/01.md). If this would be confusing in your language, you can continue his address to the “man” in the second person. Alternate translation: “upon you who practice such things” (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 258 | ROM | 2 | 2 | e3fq | figs-metaphor | ἐπὶ | 1 | Paul speaks figuratively of **judgment** as if it could be placed on top of these people. He means that God’s judgment is against or attacking or looming over these people. If your readers would not understand what **upon** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “against” or “looming over” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 259 | ROM | 2 | 2 | j46f | writing-pronouns | τοὺς…πράσσοντας | 1 | The pronoun **those** refers to humanity in general (See [1:32](../01/32/.md). If this would be misunderstood in your language, you could use a natural way in your language to emphasize **those**. Alternate translation: “those people who continue to do” or “anyone who practices” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 260 | ROM | 2 | 2 | mjao | writing-pronouns | τὰ τοιαῦτα | 1 | The pronoun **such things** refers to the litany of “the things that are not proper” in [1:28–32](../01/28/md). If this would be misunderstood in your language, you could make **such things** explicit. Alternate translation: “such improper things” or “these kinds of evil things” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 261 | 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: “You scorn the riches of his kindness and forbearance and patience! You know that the kindness of God leads to repentance!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 262 | ROM | 2 | 3 | ijd6 | grammar-connect-words-phrases | δὲ | 1 | consider this | Here, **But** indicates that what follows resumes Paul’s rebuke of the judgmental **man** in [2:1](../02/01.md). Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 263 | 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 emphasize or make this idea explicit. Alternate translation: “this fact” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 264 | ROM | 2 | 3 | rk75 | figs-exclamations | ὦ ἄνθρωπε | 1 | you who judge those who practice such things although you do the same things | Here, **O man** is an exclamation that is meant to convict every judgmental person in the human race (See 2:1](../02/01.md)). 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]]) |
| 265 | ROM | 2 | 3 | ysys | figs-infostructure | 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 reverse the order of these phrases. Alternate translation: “that you will escape from the judgment of God, when you judge those who are practicing such things and you are doing the same things” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 266 | ROM | 2 | 3 | p7mw | figs-parallelism | ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτά | 1 | Will you escape from the judgment of God? | These two phrases **those who are practicing such things** and **you are doing the same things** have the same meaning. Paul says the same thing twice, in slightly different ways, to show the hypocrisy of these judgmental people. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who keeps doing the same things you judge others for doing” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 267 | ROM | 2 | 3 | mo4p | writing-pronouns | τὰ τοιαῦτα…αὐτά | 1 | The pronouns **such things** and **the same things** refer to the litany of “the things that are not proper” in [1:28–32](../01/28/md). If this would be misunderstood in your language, you could make **such things** and **the same things** explicit. Alternate translation: “such improper things … the same improper” or “these kinds of evil things … the same evil things” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 268 | 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 that someone could run away from. Paul means that God’s judgment is decisive and final. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “that God will not decisively judge you” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 269 | ROM | 2 | 3 | n94u | grammar-connect-words-phrases | ὅτι σὺ | 1 | Here, **that** indicates that what follows is the content of what this **man** is thinking. You could use natural way in your language to emphasize this idea. Alternate translation: “that you actually” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 270 | ROM | 2 | 3 | h47v | figs-abstractnouns | σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **judgment** in another way. Alternate translation: “you can escape when God finally judges” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 271 | ROM | 2 | 3 | mawi | figs-possession | τὸ κρίμα τοῦ Θεοῦ | 1 | Paul is using the possessive form **of God** to describe **judgment**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun “God.” Alternate translation: “God’s judgment” or “how God judges” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 272 | ROM | 2 | 3 | hpej | figs-explicit | τὸ κρίμα τοῦ Θεοῦ | 1 | Paul assumes that his readers will know that **the judgment of God** refers to the time of final judgment for the human race (See [2:2,16](../02/02.md)). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “God’s final judgment” or “when God finally judges” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 273 | 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 actually 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 scorn the riches of his kindness and forbearance and patience! You know that the kindness of God leads you to repentance!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 274 | ROM | 2 | 4 | v9yf | writing-pronouns | καταφρονεῖς…σε | 1 | The pronoun **you** is singular and refers to “man” in [2:1,3](../02/01.md) throughout [2:4-5](../02/04.md), as representative of the whole human race. If your language does not use singular pronouns in that way, you can use a different expression. Alternate translation: “do you O man scorn … you O man” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 275 | 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. He means that these people reject God’s way to acquire **repentance**. If your readers would not understand what **the riches** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “how supremely kind and lenient and calm God is” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 276 | ROM | 2 | 4 | swj9 | figs-abstractnouns | τοῦ πλούτου 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 same ideas with verbal forms or in another way. Alternate translation: “that God is greatly gracious, tolerates sinners, and is patient” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 277 | 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 how **his kindness**, **forbearance**, and **patience** relates to **God**. If this is not clear in your language, you could use the adjective “God’s” instead of the pronoun **his** and the noun **God**, or express this idea another way. Alternate translation: “God’s kindness, forbearance, and patience … God’s kindness” or “ of how kind, lenient, and calm God is … since God is so kind, he” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 278 | 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]]) | |
| 279 | ROM | 2 | 4 | jamv | figs-abstractnouns | μετάνοιάν | 1 | If your language does not use an abstract noun for the idea behind the word **repentance**, you could express the same idea with a verbal form or in another way. Alternate translation: “to repent” or “to deeply change the way you perceive things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 280 | ROM | 2 | 5 | t8pv | grammar-connect-logic-contrast | δὲ | 1 | Connecting Statement: | What follows the word **But** here is in contrast to how these judgmental people should respond to God’s “kindness” (See [2:4](../02/04.md)). Instead, their lack of repentance ensures that God will finally judge them. Use a natural way in your language for introducing a contrast. Alternate translation: “However” or “Indeed” or “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 281 | ROM | 2 | 5 | agl8 | figs-metaphor | κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν | 1 | But it is to the extent of your hardness and unrepentant heart | Paul speaks figuratively of these people as if they were hard substance and as if their **heart** were a person who could repent. He means that these people stubbornly refuse to repent from their judgmental way of life. If your readers would not understand what **your hardness and unrepentant heart** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “However, based on how stubborn you are and how you refuse to repent” or “In fact, since you are so obstinate and refuse to change the way you perceive things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 282 | ROM | 2 | 5 | v6z1 | figs-metonymy | καρδίαν | 1 | Here, **heart** is a metonym for a person’s will or inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “will” or “inner being” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 283 | ROM | 2 | 5 | f52g | figs-hendiadys | τὴν σκληρότητά σου καὶ ἀμετανόητον | 1 | hardness and unrepentant heart | This phrase expresses a single idea by using two words connected with **and**. The word **hardness** describes how **unrepentant** these people are. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “your stubbornly unrepentant” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 284 | ROM | 2 | 5 | nbyc | figs-abstractnouns | θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ, | 1 | If your language does not use abstract nouns for the ideas behind the words **wrath**, **revelation**, **and judgment** you could express the same ideas with verbal forms or in another way. Alternate translation: “God will intensely punish you at the final time when he punishes and reveals how he will judge those who are not right with him” or “you are increasing how intensely God will punish you when he punishes and finally reveals how fairly he judges” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 285 | ROM | 2 | 5 | fv4k | figs-metaphor | θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς | 1 | you are storing up for yourself wrath | Paul speaks figuratively of these people as if they could store up **wrath** like a treasure. He means that the more they refuse to repent, the greater will be their punishment when God finally judges all humanity **on the day of wrath**. If your readers would not understand what **storing up** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “you are increasing how much God will punish you when he finally punishes” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 286 | ROM | 2 | 5 | pck0 | figs-explicit | ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ | 1 | Paul assumes that his readers will know that **the day of wrath** and **the judgment of God** refers to the time of final judgment for the human race (See [2:2,16](../02/02.md)). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “for the time God finally punishes and when God reveals how he will justly judge” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 287 | ROM | 2 | 5 | h8cp | figs-doublet | ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ | 1 | on the day of wrath … of the revelation of God’s righteous judgment | These two phrases mean basically the same thing. The repetition is used to emphasize the two components of the Judgment Day: **wrath** against **unrepentant** people and **righteous judgment** for those who repent. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “on the final day that God will punish unrepentant people and reveal who is righteous” or “when God finally reveals how he punishes the unrepentant and vindicates his righteous people” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 288 | ROM | 2 | 5 | yqta | figs-idiom | ἐν ἡμέρᾳ ὀργῆς | 1 | Here, the phrase **the day of wrath** is an idiom that refers to the common Old Testament phrase for God’s final judgment of the human race (For example see [Zephaniah 1:15, 18; 2:3](../Zeph/01/15.md)). Paul does not mean that this is a literal **day** when this will happen, but a period of time or even outside of how humans reckon time. If this would be misunderstood in your language, you could capitalize the term **day** or make this explicit some other way. Alternate translation: “when God punishes for the last time” or “on the Day of God’s wrath” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 289 | ROM | 2 | 5 | fnpj | figs-possession | ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ | 1 | Paul is using the possessive forms **of the revelation** and **of the righteous** and **of God** to describe **the judgment**. If this is not clear in your language, you could use a verb clause to express these ideas. Alternate translation: “when God reveals how righteously he judges” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 290 | ROM | 2 | 6 | frov | figs-quotations | ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ | 1 | If it would be more natural in your language, you could express this modified Old Testament quotation (See Septuagint [Psalm 62:13](../psalm/62/13.md)); Proverbs 24:12) as a direct quotation. Alternate translation: “‘will pay back to each according to his deeds’” (See: [[rc://en/ta/man/translate/figs-quotations]]) | |
| 291 | ROM | 2 | 6 | ylpm | 1 | In [2:7-10](../02/06.md), Paul explains what he means that God will **pay back to each according to his deeds**. If your language does not use a colon to indicate that that follows is the explanation of an idea, use a natural way in your language to make this explicit. | |||
| 292 | ROM | 2 | 6 | c4dn | writing-pronouns | ἑκάστῳ | 1 | will pay back | The pronoun **each** refers to every human being. If your readers would not understand this, you could make this referent explicit. Alternate translation: “to every human being” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 293 | ROM | 2 | 6 | gj1q | figs-abstractnouns | κατὰ 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: “for how they act” or “based on what he does” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 294 | ROM | 2 | 7 | rrbf | figs-infostructure | τοῖς μὲν καθ’ ὑπομονὴν ἔργου ἀγαθοῦ, δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν, ζωὴν αἰώνιον; | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “to those who are seeking glory and honor and incorruptibility, according to consistent, good actions–eternal life” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 295 | ROM | 2 | 7 | sqdo | figs-metaphor | τοῖς…ζητοῦσιν | 1 | Paul speaks figuratively of these people as if they were on a quest for something lost. He means that they are striving or trying to live in such a way as to achieve **eternal life**. If your readers would not understand what **are seeking** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “for those who … keep working to attain” or “to those people who … keep hoping to attain” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 296 | 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]]) |
| 297 | 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 context. Alternate translation: “eternal life is what God pays back” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 298 | ROM | 2 | 8 | dtft | figs-parallelism | 1 | [2:7](../02/07.md) and [2:8](../02/08.md) mean the opposite thing. Paul says similar things in opposite ways, to show the contrasting rewards for those who do good or obey **unrighteousness**. Use a natural way in your language to make these ideas explicit.(See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 299 | ROM | 2 | 8 | guq1 | grammar-connect-logic-contrast | δὲ | 1 | Connecting Statement: | What follows the word **but** here is in contrast to the people with **good actions** in [2:7](../02/07.md). Instead, these people **obey unrighteousness** (See [1:18](../01/18.md)). Use a natural way in your language for introducing a contrast. Alternate translation: “however,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 300 | ROM | 2 | 8 | wa6f | figs-abstractnouns | ὀργὴ καὶ θυμός | 1 | self-seeking | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **wrath** and **fierce anger** in another way. Alternate translation: “God will intensely punish” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 301 | ROM | 2 | 8 | blwx | figs-doublet | ὀργὴ καὶ θυμός | 1 | These two phrases mean basically the same thing. The repetition is used to emphasize God’s intense anger toward **those who disobey 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]]) | |
| 302 | ROM | 2 | 8 | c2n3 | figs-ellipsis | τοῖς…ἐξ | 1 | wrath | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. Alternate translation: “to those who are from“ or “to those who have” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 303 | 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 this idea, you could express the idea behind the abstract noun translated **selfish ambition** in another way. Alternate translation: “selfishly motivated” or “hostile toward God” or “contentious” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 304 | ROM | 2 | 8 | peqf | figs-possession | ἐξ ἐριθείας | 1 | Paul is using the possessive form **from self ambition**. Here, it could refer to: (1) selfish desire. Alternate translation: “selfishly motivated” (2) hostility. Alternate translation: “hostile” (3) rivalry. Alternate translation: “contentious” or “factious” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 305 | ROM | 2 | 8 | fcb4 | figs-parallelism | 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 that how bad 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-parallelism]]) |
| 306 | 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 someone could disobey, and **unrighteousness** as if it were a person that someone could obey. Paul means that these people reject what God says is true and right by **disobeying** him. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “who reject what God says is true and right by disobeying him” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 307 | ROM | 2 | 8 | m7pm | figs-abstractnouns | τῇ ἀληθείᾳ…τῇ ἀδικίᾳ | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **truth** and **unrighteousness** in another way. Alternate translation: “what is true … what is unrighteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 308 | ROM | 2 | 9 | tdlu | figs-parallelism | 1 | [2:9](../02/07.md) and [2:10](../02/08.md) mean the opposite thing. Paul says similar things in opposite ways, to show the contrasting rewards for those who do what is **evil** or “good.” Use a natural way in your language to make these ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 309 | 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 your readers would not understand what **will be on** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “God will cause every person who keeps acting evil to become troubled and distressed” or “Every human being who habitually does what is evil will experience distress and difficulty” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 310 | ROM | 2 | 9 | qonf | figs-abstractnouns | θλῖψις καὶ στενοχωρία, ἐπὶ | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **Tribulation** and ** distress** in another way. Alternate translation: “God will bring difficult and distressing times to” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 311 | 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]]) |
| 312 | ROM | 2 | 9 | ck9i | figs-synecdoche | ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου | 1 | on every human soul | Paul refers figuratively to the **human soul** to mean the whole life of a person. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “will come to every human being” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 313 | 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. Your language may use adjectives in the same way. If not, 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]]) |
| 314 | ROM | 2 | 9 | a9s5 | figs-merism | Ἰουδαίου τε πρῶτον καὶ Ἕλληνος | 1 | to the Jew first, and also to the Greek | Paul figuratively refers to **the Jew** and **the Greek**, using these types of people in order to include all of humanity or **every human soul** (See the same phrase in [1:16](../01/16.md)). Since the Jews were chosen by God to be his people, they are first to experience God’s **Tribulation and distress** if they do evil, then the **Greek**, who does not know who God is. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “first for the Jewish person and then for the non-Jewish person” or “for both the Jewish people and the Gentiles” or “regardless of ethnicity” (See: [[rc://en/ta/man/translate/figs-merism]]) |
| 315 | ROM | 2 | 10 | vt1f | grammar-connect-logic-contrast | δὲ | 1 | But praise, honor, and peace will come to everyone | What follows the word **But** here is in contrast to what those who “work the evil” will experience. Instead, those **who work the good** will experience **glory and honor and peace**. Use a natural way in your language for introducing a contrast. Alternate translation: “However” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 316 | ROM | 2 | 10 | i9tg | figs-abstractnouns | δόξα δὲ, καὶ τιμὴ, καὶ εἰρήνη, παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν | 1 | practices good | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **glory**, **honor**, and **peace** in another way (See how you translated [2:7](..02/07.md)). Alternate translation: “God will glorify, and honor, and cause everyone who does what is good to live peacefully” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 317 | ROM | 2 | 10 | zg3s | figs-nominaladj | παντὶ | 1 | to the Jew first, and also to the Greek | Paul is using the adjective **everyone** as a pronoun 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: “will be to each person” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 318 | 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]]) |
| 319 | ROM | 2 | 10 | u06j | Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι | 1 | See how you translated this phrase in [2:9](../02/09.md) | ||
| 320 | ROM | 2 | 11 | s7a6 | grammar-connect-logic-result | γάρ | 1 | For there is no favoritism with God | Here, **For** introduces a reason clause. Use a natural way in your language to indicate the reason why someone does something. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 321 | ROM | 2 | 11 | eol0 | figs-abstractnouns | οὐ…ἐστιν προσωπολημψία παρὰ τῷ Θεῷ | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **favoritism** in another way. Alternate translation: “God does not honor one type of person above another” or “God is not more favorable toward a Jewish person than a Greek person” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 322 | ROM | 2 | 12 | ve06 | figs-parallelism | ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται; καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται | 1 | These two phrases mean the same thing. Paul says the same thing, in slightly different ways, to show that God will punish **as many as have sinned** without “favoritism” (See [2:11](../02/11.md)). If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “For as many as have sinned will perish and God will judge–whether or not they have God’s law” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 323 | ROM | 2 | 12 | wkx8 | grammar-connect-words-phrases | γὰρ | 1 | For as many as have sinned | Here, **For** indicates that what follows in [2:12-16](../02/16.md) explains the phrase “there is no favoritism with God” (See [2:11](../02/11/.md)). Use a natural way in your language to make this emphasis explicit. Alternate translation: “Indeed” or “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 324 | ROM | 2 | 12 | ml3k | writing-pronouns | ὅσοι…ὅσοι | 1 | without the law will also perish without the law | The pronoun **as many as** is plural and refers to “the Jew” and “the Greek” in [2:9-10](../02/09.md). You could use a way that is natural in your language to make this use of **as many as** explicit. Alternate translation: “all the Jews and Greeks that” or “whatever types of people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 325 | ROM | 2 | 12 | m6cy | ἀνόμως…ἀνόμως | 1 | as many as have sinned | Here, **without the law** could refer to: (1) not having God’s law. Alternate translation: “apart from God’s law” or “outside of God’s law” (2) breaking God’s law. Alternate translation: “by acting lawlessly” You could use a natural way in your language to emphasize this use of **without the law**. | |
| 326 | ROM | 2 | 12 | qkh4 | ἀνόμως καὶ ἀπολοῦνται | 1 | Here, **and will perish** could refer to: (1) the eternal destruction of non-Jews. Alternate translation: “God will also destroy them apart from what the law requires” (2) how God will judge the non-Jews. Alternate translation: “God will not hold them responsible for what they did not know about his law when he destroys them” Use a natural way in your language to make express this idea. | ||
| 327 | ROM | 2 | 12 | y3bu | figs-metaphor | ἐν νόμῳ | 1 | with respect to the law will be judged by the law | Paul speaks figuratively of the Jews as if they were located underneath **the law**. He means that when they sin they are guilty of breaking the law because they are Jews and know what **the law** requires. If your readers would not understand what it means to be **under the law** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “while knowing what God’s law requires” or “being aware of what God’s law says” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 328 | 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 the Jews according to his law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 329 | ROM | 2 | 12 | a0k4 | figs-personification | διὰ νόμου | 1 | Here, **the law** is spoken of figuratively as though it were a person who could judge someone. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “according to what the law requires or “by what the law says” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 330 | ROM | 2 | 13 | k32u | figs-aside | 1 | For | In [2:13–15](../02/13.md), Paul could be saying these things as an aside in order to further explain the distinction between God’s future judgment against Jews and non-Jews who live sinfully. If this would be confusing in your language, you could indicate this with parentheses or another way that is natural in your language. (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 331 | ROM | 2 | 13 | rqfm | figs-parallelism | οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ Θεῷ, ἀλλ’ οἱ ποιηταὶ νόμου δικαιωθήσονται | 1 | These two phrases mean the opposite thing. Paul says the opposite thing, in slightly different ways, to distinguish what kind of people God makes right with himself. If saying the opposite thing, in slightly different ways, might be confusing for your readers, you can combine the ideas into one. Alternate translation: “God will only make right with himself those who do what his law says” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 332 | ROM | 2 | 13 | eg4h | figs-metaphor | οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ Θεῷ | 1 | who are righteous before God | Paul speaks figuratively of **righteous** people as if they are located in the presence of **God**. He means that God makes them right with himself. If your readers would not understand what **before God** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “Indeed, God does not make righteous those who simply hear his law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 333 | ROM | 2 | 13 | sw8x | grammar-connect-logic-result | γὰρ | 1 | Connecting Statement: | Here, **For** introduces a reason clause. Use a natural way in your language to indicate the reason why someone does something. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 334 | ROM | 2 | 13 | t28w | figs-ellipsis | οὐ…δίκαιοι | 1 | it is not the hearers of the law | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. Alternate translation: “are not righteous” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 335 | ROM | 2 | 13 | s4na | figs-nominaladj | οὐ…δίκαιοι | 1 | but it is the doers of the law | Paul is using the adjective **righteous** 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: “are not the people who are righteous” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 336 | ROM | 2 | 13 | c1bu | figs-activepassive | ἀλλ’ 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 did the action, Paul implies that “God” did it. Alternate translation: “Instead, God will make righteous those who do what his law says” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 337 | ROM | 2 | 14 | tktb | figs-parallelism | ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσιν νόμος | 1 | These two phrases **do by nature the things of the law** and **are a law to themselves** mean the same thing. Paul says the same thing twice, in slightly different ways, to show what is truly means to obey God’s law. If saying the same thing twice might be confusing for your readers, you can combine these ideas into one. Alternate translation: “When the Gentiles instinctually do what God’s law says, they are actually obeying God’s law, even though they are unaware of what it says” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 338 | ROM | 2 | 14 | q2id | grammar-connect-words-phrases | γὰρ | 1 | they do not have the law | Here, **For** indicates that what follows in [2:14–16](../02/14.md) is describing who the “doers of the law” are (See [2:13](../02/13.md)). Use a natural way in your language to express this emphasis. Alternate translation: “You also need to know that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 339 | ROM | 2 | 14 | piuw | figs-merism | ἔθνη | 1 | Here Paul speaks figuratively, using the term **Gentiles** as a synonym for “the Greek,” and to refer to the part of humanity that is non-Jewish (See [2:9–10](../02/09.md)). If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “the nations” or “the non-Jews” (See: [[rc://en/ta/man/translate/figs-merism]]) | |
| 340 | 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 (See “without the law” in [2:12](../02/12.md)). If your readers would not understand what **who do not have the law** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “who are unaware of God’s law … who are unaware of God’s law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 341 | 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]]) | |
| 342 | ROM | 2 | 14 | xped | figs-metaphor | φύσει | 1 | Paul speaks figuratively of **nature** as if it were a source of power for the **Gentiles** to **do** what the **law** says. He means that the **Gentiles** naturally or instinctually understand what it means to obey God’s **law**. If your readers would not understand what **by nature** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “instinctually” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 343 | ROM | 2 | 14 | symg | figs-personification | ἑαυτοῖς εἰσιν νόμος | 1 | Here, the **Gentiles** are spoken of figuratively as though they were **a law**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “are actually obeying God’s law” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 344 | 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 these people as if they actually have the **deeds of the law** written on the surface of their **hearts** that people could see. He means that even though they are unaware of God’s law, they demonstrate that they naturally understand what God’s law requires by obeying it. If your readers would not understand what it means to **show the deeds of the law**, and what **written on their hearts** means in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “By obeying God’s law, these Gentiles exhibit that they instinctually understand how God requires people to live” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 345 | ROM | 2 | 15 | v60q | figs-activepassive | οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου, γραπτὸν ἐν ταῖς καρδίαις αὐτῶν | 1 | If your language does not use the passive form **be written** 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: “By obeying God’s law, these Gentiles show that God has revealed deep within them how he requires people to live” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 346 | 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 **law**. If this is not clear in your language, you could use the adjective “law’s” instead of the noun “law.” Alternate translation: “the law’s work” or “what the law requires a person to do” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 347 | ROM | 2 | 15 | ja5s | figs-metonymy | ἐν ταῖς καρδίαις αὐτῶν | 1 | Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner being” or “deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 348 | ROM | 2 | 15 | rsw7 | figs-parallelism | συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that God has given the Gentiles an inner witness so they can know what his law requires. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “their conscience testifies within them by accusing or defending them” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 349 | 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, the **conscience** is spoken of figuratively as though it were a person **bearing witness** in a courtroom. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “because the way God has made them inwardly aware of what his law requires confirms this is true” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 350 | ROM | 2 | 15 | o7wt | figs-abstractnouns | τῆς συνειδήσεως | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **conscience** in another way. Alternate translation: “with the way God has made them inwardly aware of what his law requires” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 351 | ROM | 2 | 15 | ub8t | figs-distinguish | καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων | 1 | This clause explains what **bearing witness** means. If this is not understood in your language, you can make the relationship between these phrases clearer or begin a new sentence like the UST. (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 352 | ROM | 2 | 15 | qk53 | figs-personification | καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων | 1 | Here, **thoughts** are spoken of figuratively as though they were a person who could accuse or defend someone in court. If this might be confusing for 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]]) | |
| 353 | ROM | 2 | 16 | ep9a | figs-explicit | ἐν ἡμέρᾳ ὅτε κρίνει ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων, κατὰ τὸ εὐαγγέλιόν μου, διὰ Χριστοῦ Ἰησοῦ | 1 | Paul assumes that his readers know that **Christ Jesus** will represent **God** as judge at the final judgment. Paul also implies that **Christ Jesus** is **God** the Son (See [1:3,9](../01/03.md)), since Paul says **God will judge** and that this will happen **through Christ Jesus**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “at the time when God the Son, Christ Jesus, will judge all the things people secretly think. This corresponds to God’s good news that I preach” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 354 | 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 judges** refers to the time of final judgment for the human race (See [2:2,5](../02/05.md)). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “at the time God ultimately judges” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 355 | ROM | 2 | 16 | o6kx | figs-idiom | ἐν ἡμέρᾳ | 1 | Here, the phrase **on the day** is an idiom that refers to the common Old Testament phrase for God’s final judgment of the human race. Paul does not mean that this is a literal **day** when this will happen, but a period of time or even outside of how humans reckon time. If this would be misunderstood in your language, you could capitalize **day** or make this explicit some other way. Alternate translation: “at the time” or “on the Day” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 356 | ROM | 2 | 16 | lyvd | figs-possession | τὰ κρυπτὰ τῶν ἀνθρώπων | 1 | Paul is using the possessive form to describe **secrets** that **men** have. If this is not clear in your language, you could use the adjective “human” instead of the noun “men.” Alternate translation: “human secrets” or “the things people secretly think” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 357 | ROM | 2 | 16 | gxet | figs-abstractnouns | τὰ κρυπτὰ τῶν ἀνθρώπων | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **secrets** in another way. Alternate translation: “what people secretly think” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 358 | 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: “all human beings” or “all people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 359 | 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]]) | |
| 360 | 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** with which God entrusted him to preach. If your readers would not understand what **my gospel** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “based on God’s good news that I preach” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 361 | ROM | 2 | 17 | lc6m | grammar-connect-words-phrases | δὲ | 1 | Connecting Statement: | Here, **But** marks a new section in [2:17–29] where Paul shows why the Jews cannot escape God’s judgment either. Alternate translation: “You also need to know that” or “However” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 362 | ROM | 2 | 17 | cnq7 | grammar-connect-condition-fact | εἰ | 1 | if you call yourself a Jew | In [2:17-20](../02/17.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]]) |
| 363 | ROM | 2 | 17 | kfe8 | figs-youcrowd | σὺ | 1 | Even though Paul is speaking to the 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. But 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]]) | |
| 364 | 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 God’s people. If your readers would not understand what it means to **name yourself a Jew** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “you call yourself Jewish” or “you regard yourself as truly Jewish” or “you designate yourself as God’s people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 365 | ROM | 2 | 17 | gz6j | figs-metaphor | ἐπαναπαύῃ νόμῳ, | 1 | rest upon the law | Paul speaks figuratively of these people as if they were resting or leaning on God’s **law**. He means that they consider themselves as God’s people because they are descendants of the Jewish people who received God’s **law** from Moses. If your readers would not understand what it means to **rely upon the law** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “think that obeying God’s law makes you one of God’s people” or “you consider that knowing God’s law makes you Jewish” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 366 | 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 what it means to **boast in God** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “brag that you are the only ones who know God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 367 | 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]]) |
| 368 | ROM | 2 | 18 | l3we | figs-ellipsis | τὸ θέλημα | 1 | know his will | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **his** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 369 | 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” or “what God wants” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 370 | ROM | 2 | 18 | aqbh | figs-personification | κατηχούμενος ἐκ τοῦ νόμου | 1 | Here, **the law** is spoken of figuratively as though it were a person who could instruct someone. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “since you have learned what God’s law says” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 371 | ROM | 2 | 19 | nk76 | figs-rpronouns | πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν | 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 can guide those who are spiritually blind” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) | |
| 372 | ROM | 2 | 19 | wi7z | figs-metaphor | σεαυτὸν ὁδηγὸν εἶναι τυφλῶν | 1 | you yourself are a guide to the blind, a light to those who are in darkness | Paul speaks figuratively of the Jews as if they are the only people who can clearly see. He means that the Jews think they are the only ones who can spiritual lead others to God’s truth. If your readers would not understand what it means to be **a guide to the blind** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “you are the only ones who can spiritually lead others to what God’s law says is true” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 373 | ROM | 2 | 19 | j76c | figs-parallelism | 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 spiritually unaware the Jews consider the non-Jews to be. 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 spiritually unaware to what God says is true” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 374 | ROM | 2 | 19 | beop | figs-abstractnouns | ὁδηγὸν εἶναι τυφλῶν | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **guide** in another way. Alternate translation: “can guide the spiritually blind people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 375 | ROM | 2 | 19 | r4on | figs-nominaladj | τυφλῶν | 1 | Paul is using the adjective **blind** 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: “to people who are spiritually blind” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 376 | ROM | 2 | 19 | xlge | figs-personification | φῶς τῶν ἐν σκότει | 1 | Here, **light** is spoken of figuratively as though it were a Jewish person who could illuminate **those in darkness**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “someone who can reveal what is true to those who are spiritually unaware” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 377 | 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 reverse the order of these phrases, since the third phrase gives the reason for the result that the first two phrases describe. Alternate translation: “since you have in the law the form of knowledge and of the truth, you believe you should be an instructor of the foolish and a teacher of little children” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 378 | ROM | 2 | 20 | pf6v | figs-parallelism | 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 spiritually unaware the Jews consider the non-Jews to be. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “people who must spiritually instruct those people who are as foolish as children” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 379 | ROM | 2 | 20 | p7qq | figs-nominaladj | ἀφρόνων | 1 | a corrector of the foolish | Paul is using the adjective **foolish** 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: “of people who are foolish” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 380 | 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 spiritually uneducated or ignorant. If your readers would not understand what **little children** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “people who are like uneducated infants” or “people who are spiritually ignorant” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 381 | 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 shape or image a person could hold. He means that **the law** contains God’s true knowledge that the Jews think they exclusively own. If your readers would not understand what **the form** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “understanding through God’s law what represents how a person can truly know God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 382 | ROM | 2 | 20 | ua61 | figs-possession | τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας | 1 | Paul is using the possessive forms **of knowledge** and **of the truth** to describe the **form** of **the law**. Here, **of knowledge** and **of the truth** could refer to: (1) what represents a true knowledge about God. Alternate translation: “what represents knowledge and truth” or “what forms true knowledge about God” (2) the source of true knowledge about God. Alternate translation: “the source of what we know about God and what is true about God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 383 | ROM | 2 | 20 | ergs | figs-parallelism | τῆς γνώσεως καὶ τῆς ἀληθείας | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how the law contains the true knowledge about God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “of true knowledge” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 384 | ROM | 2 | 20 | y6i5 | figs-abstractnouns | τῆς γνώσεως καὶ τῆς ἀληθείας | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **knowledge** and ** truth** in another way. Alternate translation: “of what we know is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 385 | ROM | 2 | 21 | vy0h | figs-rquestion | 1 | Here Paul transitions from his description of Jews in [2:17–20](../02/17.md) to a series of rhetorical questions in [2:21–23](../02/21.md) that emphasize the hypocrisy of the Jewish arrogance towards the Gentiles. 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. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br> | ||
| 386 | ROM | 2 | 21 | rftq | figs-infostructure | οὖν | 1 | Here, **then** indicates that what follows is a hypothetical response to the clause “if you name yourself a Jew” in [2:17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. Alternate translation: “if all this is really true, then” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 387 | ROM | 2 | 21 | uq9y | grammar-collectivenouns | ἕτερον | 1 | You who teach others, do you not teach yourself? | Here, **other** 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]]) |
| 388 | ROM | 2 | 21 | hl38 | figs-rpronouns | σεαυτὸν οὐ διδάσκεις | 1 | You who preach against stealing, do you steal? | Paul uses the word **yourself** to emphasize how hypocritical the Jews are. Use a way that is natural in your language to express this emphasis. Alternate translation: “shouldn't you do what you teach others to do” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
| 389 | 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 speaks figuratively of the Jews as if they were boasting inside of **the law**. He means that the Jews brag that they are the only nation who knows God’s law (See the same verb in [2:17](../02/17.md)). If your readers would not understand what it means to **boast in the law** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “You, who brag that you are the only ones who know God’s law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 390 | ROM | 2 | 23 | z80m | figs-parallelism | ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου | 1 | These two phrases, **boast in the law** and **the transgression of the law**, mean the opposite thing. Paul says the opposite thing, in slightly different ways, to emphasize the hypocrisy of the Jews. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 391 | ROM | 2 | 23 | ob98 | figs-abstractnouns | διὰ τῆς παραβάσεως τοῦ νόμου | 1 | If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **transgression** with a verbal from or another way. Alternate translation: “by breaking the law” or “by transgressing God’s law” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 392 | ROM | 2 | 24 | end9 | grammar-connect-words-phrases | γὰρ | 1 | Here, **For** indicates that what follows is a biblical quotation. Alternate translation: “Indeed” or “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 393 | 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 the adjective “God’s” instead of the noun “God.” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 394 | ROM | 2 | 24 | mvwq | figs-synecdoche | τὸ γὰρ ὄνομα τοῦ Θεοῦ | 1 | Paul refers figuratively to **the name of God** to mean **God** himself. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “Certainly ‘God” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
| 395 | ROM | 2 | 24 | ccm9 | figs-activepassive | τὸ γὰρ 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: “Indeed, how you Jews behave causes the Gentiles to blaspheme God’s name” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 396 | ROM | 2 | 24 | m2bq | grammar-connect-logic-result | τὸ γὰρ 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]]) | |
| 397 | ROM | 2 | 24 | pg0g | figs-explicit | δι’ ὑμᾶς | 1 | The implication is that since the Jews are God’s people, and represent him to **among the Gentiles**, their bad behavior is what causes **the Gentiles** to blaspheme **the name of God**. If it would be helpful to your readers, you could say 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]]) | |
| 398 | ROM | 2 | 24 | wmfh | grammar-connect-logic-result | ὑμᾶς | 1 | Here the pronoun **you** is plural and refers to the Jews. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “of you Jews” or “of you all” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 399 | ROM | 2 | 24 | edrf | writing-quotations | καθὼς γέγραπται | 1 | In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (See [LXX Isaiah 52:5](isa/52/05.md)). If your readers would not understand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “exactly as Isaiah the prophet says in the holy scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]])<br> | |
| 400 | ROM | 2 | 25 | j4ao | figs-parallelism | 1 | These two clauses, **For circumcision indeed benefits if you obey the law** and **but if you are transgressors of the law, your circumcision has become uncircumcision**, mean the opposite thing. Paul says the opposite thing, in slightly different ways, to emphasize the how **circumcision** is only beneficial if it is accompanied by practicing **the law**. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 401 | ROM | 2 | 25 | vdu7 | grammar-connect-logic-result | περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς | 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: “If you obey the law, circumcision indeed benefits” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 402 | ROM | 2 | 25 | i497 | grammar-connect-words-phrases | περιτομὴ μὲν γὰρ | 1 | Connecting Statement: | Here, **For circumcision indeed** indicates that what follows is a change in topic that continues through [2:25–29](../02/25.md) about the role of **circumcision** in the life of God’s people. Alternate translation: “You also need to know that circumcision” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 403 | ROM | 2 | 25 | wm24 | figs-irony | ὠφελεῖ | 1 | The physical act of **circumcision** would not appear to produce something beneficial. Paul actually means that what circumcision represents **benefits** those who **practice the law**. If this would be misunderstood in your language, consider expressing the meaning plainly. Alternate translation: “can produce something beneficial” or “can represent something profitable” (See: [[rc://en/ta/man/translate/figs-irony]])<br> | |
| 404 | ROM | 2 | 25 | s2dz | grammar-connect-logic-contrast | δὲ | 1 | What follows the word **but** here is in contrast to practicing what the law says. Use a natural way in your language for introducing a contrast. Alternate translation: “however” or “instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 405 | 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 when someone transgresses God’s **law** he is no longer physically circumcised. If this would be misunderstood in your language, you could use an equivalent expression from your language that expresses this idea. Alternate translation: “it is as if you are no longer circumcised” or “it is the same as if you never received circumcision” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 406 | 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 say then that” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 407 | ROM | 2 | 26 | nf3j | figs-idiom | φυλάσσῃ | 1 | keeps the requirements of the law | Here, the term **keeps** is an idiom meaning “obeys” or “guards.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “is obedient to” or “guards” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 408 | 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 the adjective “law’s” instead of the noun “law.” Alternate translation: “what the law requires” or “the law’s requirements” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 409 | 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 reckon him as circumcised” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 410 | 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 did the action, Paul implies that “God” did it. Alternate translation: “won’t his uncircumcision count as circumcision” or “God will consider him circumcised” (See: [[rc://en/ta/man/translate/figs-activepassive]])<br> | |
| 411 | ROM | 2 | 27 | m8gf | figs-parallelism | 1 | This verse communicates opposite things with similar phrases, to emphasize how **circumcision** is only beneficial if it is accompanied by fulfilling **the law** (See [2:25](../02/25.md)). Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 412 | ROM | 2 | 27 | lqz2 | grammar-connect-logic-result | καὶ 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]])<br> |
| 413 | ROM | 2 | 27 | rkxz | grammar-connect-words-phrases | καὶ | 1 | Here, **And** could indicate that what follows is continuing the rhetorical question in [2:26](../02/26.md). Alternate translation (replace ending exclamation point with a question mark): “And will not … judge” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 414 | ROM | 2 | 27 | h2lj | figs-abstractnouns | ἐκ φύσεως | 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 (See [2:14](../02/14.md)). Alternate translation: “even though he is physically” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 415 | ROM | 2 | 27 | w7u3 | figs-ellipsis | σὲ τὸν | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 416 | ROM | 2 | 27 | pree | figs-metaphor | σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου | 1 | Paul speaks figuratively of the uncircumcised person as if he were a judge that condemns the Jew who transgresses **the law**, by using evidence from their own law against them. Paul means that the uncircumcised Gentile who obeys the law is actually better off than a circumcised Jew who violates the law. If your readers would not understand what **through letter and circumcision** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “transgress the law, even though you know what the law requires for the circumcised person” (See: [[rc://en/ta/man/translate/figs-metaphor]])<br> | |
| 417 | ROM | 2 | 27 | zwh8 | figs-metaphor | 1 | |||
| 418 | 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]]) | |
| 419 | 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]]) | |
| 420 | ROM | 2 | 28 | bl6h | figs-parallelism | 1 | merely outward in the flesh | These two clauses mean the same thing. Paul says the same thing twice, in slightly different ways, to clarify who is not a true member of God’s people. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Certainly the outward marks of circumcision on the body do not reveal who is a true Jew” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 421 | ROM | 2 | 28 | g2vh | grammar-connect-words-phrases | γὰρ | 1 | outwardly | Here, **For** indicates that what follows is Paul’s conclusion to his arguments in [2:25-27](../02/25.md). Alternate translation: “In fact” or “Truly” or “This is because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 422 | ROM | 2 | 28 | s44m | figs-synecdoche | ἐν σαρκὶ | 1 | flesh | Paul refers figuratively to **the flesh** to mean “the whole body.” If this would be misunderstood in your language, 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]]) |
| 423 | ROM | 2 | 28 | mkxi | figs-ellipsis | ὁ… ἡ | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “who is one … which is” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 424 | ROM | 2 | 29 | dbp2 | grammar-connect-logic-contrast | ἀλλ’ | 1 | What follows the word **But** here is in contrast to an “outward” **circumcision** or **Jew**. Instead, a true **Jew** is **inwardly** circumcised **in the Spirit**. Use a natural way in your language for introducing a contrast. Alternate translation: “However” or “Instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 425 | ROM | 2 | 29 | hkk4 | figs-parallelism | ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος; καὶ περιτομὴ καρδίας | 1 | he is a Jew who is one inwardly, and circumcision is that of the heart | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to clarify who is a true member of God’s people. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “an inward circumcision of the heart reveals who is a true Jew” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 426 | ROM | 2 | 29 | cumm | figs-parallelism | περιτομὴ καρδίας, ἐν Πνεύματι, οὐ γράμματι; οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ | 1 | These two contrasting clauses mean the same thing. Paul says the same thing twice, in slightly different ways, to show that it is **the Spirit** of **God** who makes a person a true **Jew**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “the Holy Spirit of God inwardly circumcises and praises that person, not written rules or people” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 427 | 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 verbal phrase or another way to express this idea. Alternate translation: “circumcision is performed in the heart” or “circumcision is an inward change” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 428 | ROM | 2 | 29 | hbiv | figs-idiom | περιτομὴ καρδίας | 1 | Here, the term **circumcision of the heart** is an idiom meaning “a removal of sin from a person” or “an inward mark of belonging to God’s people.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “truly belonging to God’s people is by removal of sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 429 | ROM | 2 | 29 | n4pp | figs-metonymy | καρδίας | 1 | Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “happens in their inner being” or “is deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 430 | ROM | 2 | 29 | v149 | figs-parallelism | ἐν Πνεύματι, οὐ γράμματι | 1 | inwardly | These two phrases mean the opposite thing. Paul says the opposite thing, in a similar way, to indicate that the circumcision God accepts is not a matter of keeping specific rules, but is a work done by the Holy Spirit. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br> |
| 431 | ROM | 2 | 29 | ffa3 | figs-metaphor | ἐν Πνεύματι, οὐ γράμματι | 1 | Paul speaks figuratively of **circumcision of the heart** as if it were located inside **the Spirit**, and not located inside **the letter**. He means that true **circumcision** is an inwardly accomplished by the Holy **Spirit**, not through following a set of prescribed rules. If your readers would not understand what **in the Spirit** or **in the letter** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “is accomplished by the Holy Spirit instead of following the rules written in the law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 432 | ROM | 2 | 29 | gcoq | figs-metonymy | γράμματι | 1 | Paul is figuratively describing what the **the law** prescribes for circumcision by association with the letters that make up **the law** (See [2:27](../02/27.md)). If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “by the written law code” or “in God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 433 | ROM | 2 | 29 | dd3p | figs-synecdoche | γράμματι | 1 | in the Spirit, not in the letter | 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]]) |
| 434 | ROM | 2 | 29 | qa6b | figs-possession | οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ | 1 | in the Spirit | Paul is using the possessive form **of him** to describe from whom **the one who is inwardly a Jew** receives **praise**. If this is not clear in your language, you could use the adjective “his” instead of the noun “him” or express this idea as a verbal phrase. Alternate translation: “his praise is not from people but from God” or “God is who praises him not human beings” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 435 | ROM | 3 | intro | y2kb | 0 | # Romans 3 General Notes<br><br>## Structure and formatting<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 and 10-18 of this chapter, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>Chapter 3 answers the question, “What advantage does being a Jew have over being a Gentile?” (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/save]])<br><br>### “For all have sinned and come short of the glory of God”<br><br>Because God is holy, anyone with him in heaven must be perfect. Any sin at all will condemn a person. (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/condemn]])<br><br>### The purpose of the law of Moses<br><br>Obeying the law cannot make a person right with God. Obeying God’s law is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>Paul frequently uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]]) | |||
| 436 | ROM | 3 | 1 | v788 | figs-rquestion | τί οὖν | 1 | Connecting Statement: | Here, **What then {is}** marks the beginning of a series rhetorical questions and answers in [3:1–9](../03/01.md) to emphasize that “Jews and Greeks” are “under sin.” If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as a statement or an exclamation as in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br> |
| 437 | ROM | 3 | 1 | vrm4 | figs-parallelism | τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show the similarity between **the Jew** and **the circumcision**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How then is being a Jew or being circumcised beneficial” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 438 | 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 with a verbal form or another way. Alternate translation: “How then does the Jew gain anything, or how does being circumcised profit anyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 439 | ROM | 3 | 1 | gcd6 | figs-ellipsis | τί…τίς | 1 | Then what advantage does the Jew have? And what is the benefit of circumcision? | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 440 | ROM | 3 | 1 | h4h3 | figs-possession | τοῦ Ἰουδαίου | 1 | Paul is using the possessive form **of the Jew** to describe for whom **the advantage** is. If this is not clear in your language, you could replace **of** with the word “for.” Alternate translation: “for the Jew” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 441 | 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 replace **of the** with the phrase “that comes from.” Alternate translation: “that comes from circumcision” or “from being circumcised” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 442 | 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 context. 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]]) |
| 443 | ROM | 3 | 2 | kzlh | figs-hyperbole | πολὺ κατὰ πάντα τρόπον | 1 | Here, **Great in every way** is an exaggeration that Paul uses to show his enthusiasm for “the Jew” and “the circumcision” (See [3:1](../03/01.md)). Paul does not mean that there are no disadvantages for Jews or non-beneficial aspects of circumcision. If this would be misunderstood in your language, you could use an equivalent expression from your language that shows enthusiasm. Alternate translation: “There are many ways” (See: [[rc://en/ta/man/translate/figs-hyperbole]])<br> | |
| 444 | ROM | 3 | 2 | f2fa | grammar-connect-words-phrases | πρῶτον μὲν γὰρ ὅτι | 1 | Here, **First of all, that** emphasizes that what follows is the primary reason why being a Jew is beneficial. Use a natural way in your language to express this emphasis. Alternate translation (remove comma after **all**): “Certainly, the primary benefit is that” or “Indeed, the most important thing is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 445 | 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 to preserve the holy scriptures” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 446 | ROM | 3 | 2 | jkgk | figs-idiom | τὰ λόγια τοῦ Θεοῦ | 1 | Here, the term **the sayings of God** is an idiom meaning “divine messages” or “prophetic announcements from God.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “with messages that God announced to them through his prophets” or “with the divine messages written in the holy scriptures” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 447 | ROM | 3 | 3 | d9k3 | grammar-connect-words-phrases | γάρ | 1 | For what if some Jews were without faith? Will their unbelief abolish God’s faithfulness? | Here, **For** introduces Paul’s next rhetorical question. Use a natural way to introduce a rhetorical question. Alternate translation: “Yet,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 448 | ROM | 3 | 3 | i36p | writing-pronouns | τινες | 1 | The pronoun **some** refers to the Jews. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “some of the Jews” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 449 | 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 or as an exclamation like the UST. Alternate translation (replace question mark with an exclamation point): “How faithless they are cannot nullify how faithful God is, can it” (See: [[rc://en/ta/man/translate/figs-abstractnouns) | |
| 450 | ROM | 3 | 3 | moq7 | figs-abstractnouns | τὴν πίστιν τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the faithfulness** that characterizes **God**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun “God” or with a verbal phrase like the UST. Alternate translation: “God’s faithfulness” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 451 | 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]]) |
| 452 | ROM | 3 | 4 | kz4j | grammar-connect-logic-contrast | δὲ | 1 | Instead, let be found | What follows the word **Instead** here is in contrast to the idea in [3:3](..03/03/.md) that “unfaithful” Jews could “abolish” “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]]) |
| 453 | 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 that people are capable of obeying. Instead, Paul is exclaiming that people must consider that God is always trustworthy despite human perception. Use a form in your language that would be used in this type of situation. Alternate translation: “let people always know that God is trustworthy” or “may people always declare that God is trustworthy” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 454 | ROM | 3 | 4 | vkcf | grammar-connect-logic-contrast | δὲ | 2 | Here, **but** emphasizes that what follows is a strong contrast to how trustworthy God is in comparison to human beings. Use a natural way in your language for introducing a contrast. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 455 | ROM | 3 | 4 | nud9 | figs-hyperbole | πᾶς…ἄνθρωπος ψεύστης | 1 | even though every man is a liar | Here, **every man a liar** is an exaggeration that Paul uses to show that in comparison to God, every Jew, and by extension, all human beings are not trustworthy. Paul knows that every individual person is not **a liar**. If this would be misunderstood in your language, you could use an equivalent expression from your language that shows honor. Alternate translation: “but every person shown untrustworthy” or “and human beings exposed as false” or (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 456 | ROM | 3 | 4 | f341 | figs-quotations | πᾶς…ἄνθρωπος ψεύστης | 1 | If it would be more natural in your language, you could express this as a direct quotation (See [Psalm 116:11](psalm/116/11.md)). Alternate translation: “indeed, ‘Every man is a liar’” (See: [[rc://en/ta/man/translate/figs-quotations]]) | |
| 457 | ROM | 3 | 4 | te39 | writing-quotations | καθὼς γέγραπται | 1 | As it has been written | In Paul’s culture, **just as it is been written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book of Psalms (See LXX [Psalm 50:6](psalm/50/06.md)). If this would be misunderstood in your language, you could use a comparable phrase indicating that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “exactly as David the prophet says in the Psalms” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 458 | ROM | 3 | 4 | x6ax | figs-parallelism | ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσεις ἐν τῷ κρίνεσθαί σε | 1 | That you might be shown to be righteous in your words, and that you might prevail when you come into judgment | These two phrases mean the same thing. Paul says the same thing twice, in similar ways, to show that God is **true**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “so that when people try to judge you, you will prevail as righteous” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 459 | ROM | 3 | 4 | xli0 | grammar-connect-logic-result | ὅπως | 1 | Here, **that** introduces a result clause. Use a natural way in your language to introduce a result clause. Alternate translation: “So that as a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 460 | 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 righteous … when others try to judge you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 461 | ROM | 3 | 4 | tj8g | figs-abstractnouns | ἐν τοῖς λόγοις σου | 1 | If your language does not use an abstract noun for the idea of **words**, you could express the same idea with a verbal form. Alternate translation: “when you speak” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> | |
| 462 | ROM | 3 | 5 | gw3a | figs-abstractnouns | εἰ δὲ | 1 | Here, the phrase **But if** indicates that Paul is resuming his rhetorical questions. Alternate translation: “If indeed” or “Now if” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 463 | ROM | 3 | 5 | y6vv | figs-exclusive | ἡμῶν…ἐροῦμεν | 1 | Here, **our** and **we* are used exclusively to speak of Paul and his fellow Jews (See [3:1,9](../03/01.md)). Your language may require you to mark these forms. Alternate translation: “Jewish … can we Jews say” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 464 | 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 the abstract nouns **unrighteousness** and **righteousness** with verbal forms or another way. Alternate translation: “how unrighteous we are … how righteous God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 465 | ROM | 3 | 5 | q6js | figs-ellipsis | μὴ ἄδικος ὁ Θεὸς, ὁ ἐπιφέρων τὴν ὀργήν | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** and **his** and **is he** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 466 | ROM | 3 | 5 | e9ux | figs-abstractnouns | τὴν ὀργήν | 1 | to bring his wrath | If your language does not use an abstract noun for the idea of **wrath**, you could express the same idea with a verbal form or another way. Alternate translation: “how angry he is when he punishes” or “how furious he is when he judges” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 467 | 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” or “I am not trying to challenge how righteous God is by saying such things!” (See: [[rc://en/ta/man/translate/figs-aside]]) |
| 468 | 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 am speaking based on how human beings perceive things” or “I am talking like a mere human being” or “I am speaking the way people do” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 469 | ROM | 3 | 6 | gd5f | figs-exclamations | μὴ γένοιτο | 1 | May it never be | **May it never be** is an exclamatory phrase that communicates a strong prohibition (See how you translated this phrase in [3:4](../03/04.md)). (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 470 | ROM | 3 | 6 | zg9s | grammar-connect-logic-result | ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον | 1 | For then how would God judge the world? | This is a reason clause. Paul is giving the reason why God is “not unrighteous for imposing {his} wrath” (See [4:5](../04/05.md)). Use a natural way in your language for expressing the reason why someone does something. Alternate translation: “Because if God were somehow unrighteous, how will he judge the world” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 471 | ROM | 3 | 6 | x1y3 | figs-declarative | κρινεῖ ὁ Θεὸς | 1 | Paul could be using a future statement to indicate possibility. If this is confusing in your language, you can use a different verb form to indicate possibility. Alternate translation: “could God” or “could it be possible for God to judge” (See: [[rc://en/ta/man/translate/figs-declarative]])<br> | |
| 472 | ROM | 3 | 6 | lnp3 | figs-metonymy | τὸν κόσμον | 1 | the world | The **world** is a metonym for the people who live in the world. Alternate translation: “anyone in the world” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 473 | 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]]) | |
| 474 | 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? | Here, the phrase **But if** indicates that Paul is resuming his rhetorical questions (See [3:5](../03/05.md)). Alternate translation: “If indeed” or “Now if” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 475 | ROM | 3 | 7 | j9ji | figs-abstractnoun | 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” or “what is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 476 | ROM | 3 | 7 | lbji | figs-possession | ἡ ἀλήθεια τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the truth** about **God**. Use a natural way in your language to communicate this idea. Here, it could refer to: (1) how trustworthy God is. Alternate translation: “how reliable God is” or “how truthful God is” (2) what is true about God. Alternate translation: “what is true about God” or “God’s truth” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 477 | 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 hypothetical response from a Jewish person. 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]]) | |
| 478 | 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]]) | |
| 479 | ROM | 3 | 7 | je41 | grammar-connect-logic-result | εἰς τὴν δόξαν αὐτοῦ | 1 | This is a result clause. Use a natural way in your language to indicate result. Alternate translation: “to demonstrate how glorious he is” or “to bring him glory” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 480 | ROM | 3 | 7 | h61j | 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 glorify him” or “to cause others to glorify him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | ||
| 481 | ROM | 3 | 7 | yv5j | figs-activepassive | τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι | 1 | If your language does not use the passive form **being judged** 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: “why does God still judge me like I am someone who is sinning” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 482 | ROM | 3 | 7 | oplr | grammar-connect-condition-contrary | τί ἔτι κἀγὼ…κρίνομαι | 1 | This speaker is asking a conditional question that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that he is **being judged** by God **as a sinner**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “why should God still judge me” or “how could God still judge me” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])<br> | |
| 483 | 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 did the action, Paul implies that “God” did it. Alternate translation: “does God still judge me” or “should God still keep judging me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 484 | ROM | 3 | 7 | kl58 | figs-simile | ὡς ἁμαρτωλὸς | 1 | The point of this comparison is that someone who brings **glory** to **God** should not be considered a **sinner**. If this would be misunderstood in your language, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: “as if I were sinning” or “like God judges people who sin” (See: [[rc://en/ta/man/translate/figs-simile]]) | |
| 485 | 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 with a verbal form. Alternate translation: “someone who sins” or “as if I am sinful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 486 | 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]]) |
| 487 | 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]]) | |
| 488 | ROM | 3 | 8 | g19d | grammar-connect-words-phrases | καθὼς…καθώς | 1 | Paul is using **just as** to emphasize the fact that certain people are spreading false rumors about the apostles’ teaching. Use a natural way in your language to indicate this emphasis. Alternate translation: “in the way … in the way” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 489 | ROM | 3 | 9 | cbgq | figs-ellipsis | τί οὖν?…οὐ πάντως | 1 | Connecting Statement: | 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: “What are we saying then … We are not better off at all” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 490 | ROM | 3 | 9 | z3wu | figs-rquestion | τί οὖν | 1 | Connecting Statement: | Here Paul concludes his series of rhetorical questions by using the same phrase **What then** that he began with in [3:1](../03/01.md). (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 491 | ROM | 3 | 9 | ajj8 | figs-exclusive | προεχόμεθα | 1 | Here, **we** is used exclusively to speak of Paul and his fellow Jews (See [3:1,5](../03/01.md)). Your language may require you to mark these forms. Alternate translation: “Are we Jews better off” (See: [[rc://en/ta/man/translate/figs-exclusive]])<br> | |
| 492 | ROM | 3 | 9 | g85q | figs-exclamations | οὐ πάντως | 1 | Not at all | **Not at all** is an exclamatory phrase that communicates a strong negative. 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]]) |
| 493 | ROM | 3 | 10 | m5r6 | figs-litany | 0 | This is as it is written | Paul uses these Old Testament quotations in [3:10–18](../03/10.md) as a repetitive series of sentences in order to show how evil all types of people are. In [3:10–12](../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 [3:13–18](../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 charges 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]]) | |
| 494 | ROM | 3 | 10 | u88n | writing-quotations | καθὼς γέγραπται | 1 | This is as it is written | In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text. In [3:10–18](../03/10.md) Paul quotes from Old Testament books of Psalms, Proverbs, and Isaiah. If this would be misunderstood in your language, you could use a comparable phrase indicating that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “just as the Old Testament says” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 495 | 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** 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 are no types of people who can possibly make themselves right with God” or “There is absolutely no one who is righteous” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 496 | 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 humanity. 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]]) | |
| 497 | ROM | 3 | 11 | h9e9 | figs-parallelism | οὐκ ἔστιν ὁ συνίων; οὐκ ἔστιν ὁ ἐκζητῶν τὸν Θεόν | 1 | There is no one who understands | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that no type of person wants to know **God**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “There are no types of people who understand what it means to seek God” or “There is no one who understands how to seek God” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 498 | ROM | 3 | 11 | kqs5 | figs-nominaladj | οὐκ ἔστιν…οὐκ ἔστιν | 2 | Paul is using the adjectives **none** as nouns in order to describe all humanity. 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]]) | |
| 499 | ROM | 3 | 11 | wkjb | figs-extrainfo | ὁ συνίων | 1 | By **understands**, Paul likely means to understand who **God is**. Paul adds the word **God** at the end of next parallel line. Since the expression is explained in the next line, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 500 | ROM | 3 | 11 | mn84 | figs-metaphor | ἐκζητῶν | 1 | Paul speaks figuratively of **God** as if he was lost and these people are looking for him. Paul means that no type of person naturally wants to know and worship God. If your readers would not understand what it means to **seek God** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “who desires to acknowledge” or “who wants to live as God requires” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 501 | ROM | 3 | 12 | cen3 | figs-metaphor | πάντες ἐξέκλιναν | 1 | They have all turned away | Paul speaks figuratively of these people as if they were physically swerving from where God is. Paul means that they refuse to seek to live how God requires. If your readers would not understand what **turned away** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “All types of people refuse to live the way God requires” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 502 | ROM | 3 | 12 | kx0f | figs-nominaladj | πάντες | 1 | Paul is using the adjective **all** as a noun in order to describe all of humanity (See how you translated this word in [3:9](../03/09.md)). Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “all kinds of people” or “all people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 503 | ROM | 3 | 12 | t684 | figs-parallelism | πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν; | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that all types of people reject God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Absolutely all types of people are useless without God” or “The whole human race is completely purposeless” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 504 | 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 what is **good**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “There are no types of people who can possibly do what is good” or “There is absolutely no one who is continually does what is good” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 505 | ROM | 3 | 12 | v9ed | figs-nominaladj | οὐκ…ἑνός | 1 | Paul is using the singular adjectives **none** and **one** as nouns in order to describe all humanity. 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 who do what is good, not any people” or “There is no person who does what is good, not even one person” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 506 | ROM | 3 | 12 | b3g1 | figs-abstractnouns | χρηστότητα | 1 | If your language does not use an abstract noun for the idea of **good**, you could express the same idea with a verbal form. Alternate translation: “what is good” or “what is kind” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 507 | ROM | 3 | 13 | sx6y | figs-metonymy | 1 | Their tongues have deceived | Paul is figuratively describing something people would say by association with their **throat**, **tongues**, and **lips**, which they would use to say something. If your readers would not understand this, you could use an equivalent expression like the UST or plain language. (See: [[rc://en/ta/man/translate/figs-metonymy]])<br> | |
| 508 | ROM | 3 | 13 | c7rh | figs-parallelism | τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν; ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν | 1 | These three phrases mean the same thing. Paul says the same thing thrice, in slightly different ways, to show how damaging the words are that these people say. If saying the same thing thrice might be confusing for 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]]) | |
| 509 | ROM | 3 | 13 | bbq5 | figs-metaphor | τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν | 1 | Their throat is an open grave | Paul speaks figuratively of these people’s **throat** as if it were an uncovered **grave**. He means that the things they say cause corruption and death. If your readers would not understand what this phrase means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “The slanderous things they say cause corruption and death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 510 | ROM | 3 | 13 | daji | grammar-collectivenouns | ὁ λάρυγξ | 1 | The word **throat** is a singular noun that refers to the throats of a group of people. If your language does not use singular nouns in that way, you can use the plural word “throats” like the UST. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 511 | ROM | 3 | 13 | pemg | figs-personification | ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν | 1 | Here, **tongues** are spoken of figuratively as though they were a person who could deceive someone. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “These people say deceptive things” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 512 | ROM | 3 | 13 | qk16 | figs-metaphor | ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν | 1 | The poison of snakes is under their lips | Paul speaks figuratively of these people’s **lips** as if they contained poison like an **asp**. He means that the things they say cause harm like deadly venom. If your readers would not understand what this phrase means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “The things they say injure other people like a snake bite” or “The things they say are deadly, like an asp’s poison” (See: [[rc://en/ta/man/translate/figs-metaphor]])<br> |
| 513 | ROM | 3 | 13 | b4bp | figs-possession | ἰὸς ἀσπίδων | 1 | Paul is using the possessive form to describe **poison** that comes from **asps**. If this is not clear in your language, you could use the adjective “asp’s” instead of the noun “asp.” Alternate translation: “Asp’s poison” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 514 | ROM | 3 | 14 | sqr5 | figs-metonymy | ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει | 1 | Their mouths are full of cursing and bitterness | Paul is figuratively describing something people would say by association with their **mouth**, which they would use to say something. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “The things they say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 515 | ROM | 3 | 14 | j0sg | figs-metaphor | ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει | 1 | Paul speaks figuratively of **cursing and bitterness** as if these concepts were items with which people could fill or load their **mouth**. He means that these people habitually curse and say bitter things against others. If your readers would not understand what it means to be **full of cursing and bitterness** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “They habitually curse and say bitter things against others” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 516 | ROM | 3 | 15 | quph | figs-metaphor | ὀξεῖς οἱ πόδες αὐτῶν, ἐκχέαι αἷμα | 1 | Paul speaks figuratively of **feet** as if they were hands holding something that contains **blood** and pouring it out. He means that these people are bloodthirsty. If your readers would not understand what it means to be **to pour out blood** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “They hurry to slaughter others” or “They are quick to murder” or “They are bloodthirsty” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 517 | ROM | 3 | 15 | vds1 | figs-synecdoche | οἱ πόδες αὐτῶν | 1 | Their feet are swift to pour out blood | Paul refers figuratively to **Their feet**, a part of the human body, to mean the whole person. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “These people” (See: [[rc://en/ta/man/translate/figs-synecdoche]])<br> |
| 518 | ROM | 3 | 15 | kfio | figs-ellipsis | ὀξεῖς | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 519 | ROM | 3 | 16 | bc96 | figs-abstractnouns | σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν | 1 | If your language does not use abstract nouns for these ideas of **Destruction** and **suffering**, you could express the same ideas with verbal forms. Alternate translation: “They demolish lives and make people miserable anywhere they go” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 520 | ROM | 3 | 16 | lyh1 | figs-hendiadys | σύντριμμα καὶ ταλαιπωρία | 1 | Destruction and suffering are in their paths | This phrase expresses a single idea by using two words connected with **and**. The word **Destruction** explains what kind of **suffering** these people cause. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “Destructive suffering” or “Miserable destruction” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 521 | ROM | 3 | 16 | ea6l | figs-ellipsis | ἐν | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. Alternate translation: “are in” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 522 | ROM | 3 | 16 | rrgr | figs-idiom | ἐν ταῖς ὁδοῖς αὐτῶν | 1 | Here, the term **paths** is an idiom meaning “wherever they go” or “how they live.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “characterize how they live” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 523 | ROM | 3 | 16 | dmzr | figs-personification | ἐν ταῖς ὁδοῖς αὐτῶν | 1 | Here, **Destruction** and **suffering** are spoken of figuratively as though these concepts were people located on the **paths** on which the ungodly people travel. Paul means that these people cause **Destruction** and **suffering** wherever they go. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “Destroying lives and making people miserable characterizes how they live” (See: [[rc://en/ta/man/translate/figs-personification]])<br> | |
| 524 | ROM | 3 | 17 | zbrd | figs-personification | καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν | 1 | Here, **a way of peace** is spoken of figuratively as if it were a person someone could know. Paul means that these people do not understand or recognize how to live peacefully. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “The people do not understand how to live peacefully” or “These people do not recognize what it means to live peacefully” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 525 | 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 the adjective “peaceful” instead of the noun “peace” or a verbal form. Alternate translation: “a peaceful way” or “a peaceful way to live” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 526 | ROM | 3 | 17 | v3hy | figs-possession | ὁδὸν εἰρήνης | 1 | If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “a way to live peacefully” or “peaceful living” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 527 | ROM | 3 | 18 | xcp7 | figs-personification | οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν | 1 | Here, **fear** is spoken of figuratively as though it were a person these people could see. Paul means that these people arrogantly live like God does not notice. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “They are unafraid that God could be watching what they are doing” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 528 | ROM | 3 | 18 | m89o | figs-idiom | οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν | 1 | Here the phrase **before their eyes** is an idiom meaning “in front of them.” Paul means that these people are unconcerned or do not pay attention to the fact that God is watching the evil things they do. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “They live fearlessly and pay no attention that God is watching how they live” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 529 | ROM | 3 | 18 | bx27 | figs-abstractnouns | 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 live fearlessly without acknowledging God” or “They do not revere God by the way they live” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 530 | ROM | 3 | 18 | frt1 | figs-possession | φόβος Θεοῦ | 1 | Paul is using the possessive form to describe **fear** that is reserved for **God**. If this is not clear in your language, you could replace the preposition **of** with “for” or “toward.” Alternate translation: “terror for God” or “fear for God” or “reverence toward God” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 531 | ROM | 3 | 19 | lrdp | grammar-connect-words-phrases | δὲ | 1 | Here, **Now** indicates that what follows summarizes Paul’s teachings about **the law** and “the righteousness of God” in [3:1–9](../03/01.md). Alternate translation: “Finally,” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 532 | ROM | 3 | 19 | gc8t | figs-exclusive | οἴδαμεν | 1 | Here, **we** is used exclusively to speak of Paul and his fellow Jews (See [3:9](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “we Jews know” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 533 | ROM | 3 | 19 | e8h2 | figs-personification | ὅσα ὁ νόμος λέγει…λαλεῖ | 1 | whatever the law says, it speaks | Here, **the law** is spoken of figuratively as though it were a person who is speaking. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “as many things as God says in his law, he says” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 534 | ROM | 3 | 19 | n399 | figs-metonymy | ὁ νόμος…τῷ νόμῳ | 1 | the ones who are under the law | Paul is figuratively describing all the Jewish Scriptures by using phrase **the law**, which is part of the Jewish Scriptures. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “God’s rules … God’s rules” or “the Scriptures … the Scriptures” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 535 | ROM | 3 | 19 | b0g5 | figs-metaphor | τοῖς ἐν τῷ νόμῳ | 1 | Paul speaks figuratively of the Jews as if they were located underneath **the law** (See [2:12](../02/12.md)). He means that when they are required to do what the law says. If your readers would not understand what it means to be **under the law** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “to Jews” or “to those know what God’s law requires” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 536 | ROM | 3 | 19 | cy5r | figs-idiom | ἵνα πᾶν στόμα φραγῇ | 1 | Here, the phrase **every mouth may be shut** is an idiom meaning “no one can excuse themselves.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “so that no human beings can excuse themselves” or “so that no human beings can defend themselves” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 537 | ROM | 3 | 19 | cu9x | figs-metonymy | ἵνα πᾶν στόμα φραγῇ | 1 | in order that every mouth may be shut | Paul is figuratively describing something people would say by association with his **mouth**, which they would use to say something. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “so that no human being can excuse themselves” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 538 | ROM | 3 | 19 | end8 | grammar-connect-logic-goal | ἵνα | 1 | This phrase 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]]) | |
| 539 | 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: “shuts” or “stops talking” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 540 | ROM | 3 | 19 | wwq3 | figs-personification | ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ Θεῷ | 1 | Here, **the whole world** is spoken of figuratively as though it were a person who could settle an account with God. Paul means that all humanity must give an account at the final judgment of God for how they lived. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “God would judge all the people in the world as guilty” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 541 | ROM | 3 | 19 | w12y | figs-synecdoche | πᾶς ὁ κόσμος | 1 | the whole world held accountable to God | Paul refers figuratively to **the whole world** to mean the people who live throughout the whole world. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “the food we need that day” (See: [[rc://en/ta/man/translate/figs-synecdoche]])<br> |
| 542 | ROM | 3 | 20 | ezbo | grammar-connect-logic-result | διότι | 1 | This phrase introduces a reason clause. Paul is stating the reason why all humanity is “accountable to God” (See [3:19](../03/19.md)). Use natural way in your language to indicate a reason clause. Alternate translation: “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 543 | ROM | 3 | 20 | c83b | figs-ellipsis | διότι…ἐπίγνωσις | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **This is** and **is** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 544 | ROM | 3 | 20 | q03b | figs-doublenegatives | οὐ…πᾶσα | 1 | Here, **not any** functions as a double negative. Use a natural way in your language to express this emphasis. Alternate translation: “not one person” or “absolutely no one” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])<br> | |
| 545 | 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 did the action, Paul implies that “God” did it. Alternate translation: “God will not make anyone righteous” or “God will justify no person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 546 | ROM | 3 | 20 | xs9x | figs-idiom | σὰρξ | 1 | flesh | Here, the term **flesh** is an idiom meaning “human being.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “person” or “human being” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 547 | ROM | 3 | 20 | d6vi | figs-personification | ἐξ ἔργων νόμου…διὰ…νόμου ἐπίγνωσις ἁμαρτίας | 1 | Here, **the law** is spoken of figuratively as though it were a person who can justify and give **knowledge**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “by doing what God requires in his law … God tells in his law what it means to sin” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 548 | ROM | 3 | 20 | w5qb | figs-possession | ἐξ ἔργων νόμου | 1 | Paul is using the possessive form to describe **works** that are required by **law**. If this is not clear in your language, you could use the adjective “law’s” instead of the noun “law” or a verbal phrase. Alternate translation: “by the law’s works” or “by doing what the law requires” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 549 | ROM | 3 | 20 | llh9 | figs-idiom | ἐνώπιον αὐτοῦ | 1 | Here, the phrase **in his sight** 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]]) | |
| 550 | ROM | 3 | 20 | gaa3 | grammar-connect-logic-result | γὰρ | 1 | For | This phrase introduces a reason clause. Paul is stating the reason why **not any flesh will be declared righteous in his sight**. Use natural way in your language to indicate a reason clause. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 551 | ROM | 3 | 20 | xgpp | figs-abstractnouns | ἐπίγνωσις ἁμαρτίας | 1 | If your language does not use abstract nouns for the ideas of **knowledge** and **sin**, you could express the same ideas with verbal forms. Alternate translation: “is how we come to know what it means to sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 552 | ROM | 3 | 20 | aety | figs-possession | ἐπίγνωσις ἁμαρτίας | 1 | Paul is using the possessive form to describe **knowledge** that is characterized by **sin**. If this is not clear in your language, you could use the adjective “sin’s” instead of the noun “sin” or a verbal form. Alternate translation: “is sin’s knowledge” or “we come to know that God requires that we do not sin” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 553 | ROM | 3 | 20 | feag | figs-ellipsis | ἐπίγνωσις | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, his is added in brackets. Do what is natural in your language. Alternate translation: “is the knowledge” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 554 | 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]]) |
| 555 | ROM | 3 | 21 | fqz4 | grammar-connect-logic-contrast | νυνὶ δὲ | 1 | Connecting Statement: | What follows the word **But now** here 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: “However” or “Yet” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 556 | ROM | 3 | 21 | nlj0 | figs-possession | χωρὶς νόμου | 1 | Paul is using the possessive form. Use a natural way in your language to express this idea. Here, **apart from the law** could refer to: (1) **apart from** doing what **the law** requires. Alternate translation: “without having to do what his law requires” (2) outside of what **the law** says. Alternate translation: “not related to what his law says” or “differently than what his law says” or “even if he has done no works of the law” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 557 | 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 reveals how to become right with him” or “God makes known the way he makes people right with himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 558 | ROM | 3 | 21 | qkis | figs-abstractnouns | δικαιοσύνη Θεοῦ | 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: “how to become righteous with God” or “how righteous God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 559 | ROM | 3 | 21 | w1qc | figs-possession | δικαιοσύνη Θεοῦ | 1 | Paul is using the possessive form. Here, **the righteousness of God** could refer to: (1) how God makes people right with himself. Alternate translation: “how people become right with God” or “the righteousness from God” (2) what God’s righteousness is. Alternate translation: “God’s righteousness” (3) how righteous God is. Alternate translation: “how righteous God is” See the discussion in the introduction of the chapter to help determine how you will translate this phrase. (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 560 | ROM | 3 | 21 | tnf8 | figs-personification | μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν | 1 | It was witnessed by the Law and the Prophets | Here, **the Law and the Prophets** are spoken of figuratively as though they were a person who could witness or testify in a courtroom. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “What God says in his law and through his prophets has always testified to his righteousness” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 561 | ROM | 3 | 21 | bgyx | figs-synecdoche | ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν | 1 | Paul refers figuratively to **the Law and the Prophets**, two parts of the Jewish Scriptures, to mean the Jewish Scriptures in general. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “by the Jewish Scriptures” or “by the Old Testament” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
| 562 | 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. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God witnesses through his law and the prophets how he makes people right with himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 563 | 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” is. Alternate translation: “namely,” or “even” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 564 | ROM | 3 | 22 | cvhy | figs-possession | δικαιοσύνη…Θεοῦ | 1 | See how you translated this phrase in [3:21](../03/21.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 565 | ROM | 3 | 22 | p9gk | figs-ellipsis | διὰ | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “is through” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 566 | ROM | 3 | 22 | q4m1 | figs-possession | διὰ πίστεως Ἰησοῦ Χριστοῦ | 1 | Paul is using the possessive form to describe how **faith** is related to **Jesus Christ**. See the discussion in the introduction of this book and chapter to help determine how you will translate this phrase. Here, **faith of Jesus Christ** 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 of Jesus Christ” or “through how faithful Jesus Christ is” (3) the Christian faith. Alternate translation: “through the Christian faith” or “the faith related to Jesus Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 567 | ROM | 3 | 22 | c4mg | figs-nominaladj | πάντας τοὺς πιστεύοντας | 1 | Paul is using the adjective **all** as a noun in order to describe all humanity. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “all people who continue to trust” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 568 | 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**. 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]]) | |
| 569 | 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 with a verbal form. Alternate translation: “God does not discriminate” or “God is not partial” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 570 | ROM | 3 | 23 | x1hu | grammar-connect-logic-result | γὰρ | 1 | Here, **For** introduces a reason clause. Paul is giving the reason why “there is no distinction” (See [3:22](../03/22.md)). Use a natural way in your language to indicate the reason why something is true. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 571 | ROM | 3 | 23 | akn9 | figs-nominaladj | πάντες | 1 | See how you translated **all** in [3:22](../03/22.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])<br> | |
| 572 | ROM | 3 | 23 | jbe9 | figs-metaphor | ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ | 1 | Paul speaks figuratively of these people as if they were something that misses a mark or does not reach its destination. He means that they lack or do not attain **the glory of God**. If your readers would not understand what it means to **fall short** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “lack God’s glory” or “need God’s glory” “do not attain to God’s glory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 573 | ROM | 3 | 23 | ywpg | figs-abstractnouns | τῆς δόξης τοῦ Θεοῦ | 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: “of glorifying God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 574 | ROM | 3 | 23 | vwsf | figs-possession | τῆς δόξης τοῦ Θεοῦ | 1 | Paul is using the possessive form. Use a natural way in your language to express this idea. Here, **the glory of God** could refer to: (1) the glorious life humans were meant to live. Alternate translation: “the glory God gave them” or “the glory from God” (2) glorifying God. Alternate translation: “glorifying God”(See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 575 | 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 right with himself as a gift. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “and are gifted with becoming righteous because God is gracious” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 576 | ROM | 3 | 24 | evs8 | figs-explicit | δικαιούμενοι δωρεὰν | 1 | Paul assumes that the reader or hearer knows that those who are **being freely declared righteous** are “all” those who “have sinned” in [3:23](../03/23.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “God makes all people right with himself as a gift” or “all humanity is being freely justified” (See: [[rc://en/ta/man/translate/figs-explicit]])<br> | |
| 577 | 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 verbal forms. Alternate translation: “because God is so kind, who sent Christ Jesus to rescue them” or “due to how kind God is, because Christ Jesus redeemed them” or (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 578 | ROM | 3 | 24 | mwbg | figs-ellipsis | τῆς | 2 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “that is” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 579 | ROM | 3 | 24 | lno6 | figs-metaphor | τῆς ἐν Χριστῷ Ἰησοῦ | 1 | Here, Paul speaks figuratively of **redemption** as if it were occupying space inside Jesus. Paul means that God redeemed all humanity by uniting it to **Christ Jesus**. If this might be misunderstood in your language, you can express the meaning in a non-figurative way. 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]]) | |
| 580 | ROM | 3 | 25 | ci0v | figs-metaphor | ὃν προέθετο ὁ Θεὸς ἱλαστήριον | 1 | Paul speaks figuratively of Jesus as if he were an Old Testament sacrificial atonement offering. He means that Jesus’ death was a sacrifice for the sins of humanity. If your readers would not understand what it means to be **presented as a propitiation** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “whom God offered to atone for the sins of humanity” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 581 | ROM | 3 | 25 | s7at | writing-pronouns | ὃν | 1 | The pronoun **whom** refers to Jesus. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Jesus is whom” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 582 | ROM | 3 | 25 | t2d8 | figs-abstractnouns | ἱλαστήριον…τῆς δικαιοσύνης αὐτοῦ | 1 | If your language does not use abstract nouns for the ideas of **propitiation** or **righteousness**, you could express the same ideas with verbal forms. Alternate translation: “to atone for humanity’s sins … how he makes people righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 583 | ROM | 3 | 25 | z3d0 | figs-possession | διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι | 1 | Paul is using the possessive form to describe how **faith** is related to Jesus’ **blood** (See how you translated **through faith** in [3:22](../03/22.md)). Here, **through faith** could refer to: (1) trust in Jesus. Alternate translation: “by trusting in his blood” (2) the faithfulness of Jesus. Alternate translation: “through Jesus’ faithful sacrificial death” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 584 | ROM | 3 | 25 | m159 | figs-metonymy | ἐν τῷ αὐτοῦ αἵματι | 1 | in his blood | Paul is figuratively describing Christ’s death by association with **his blood**, which is related to his sacrificial death. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “on the basis of his sacrificial death” or “in his death” or “in his sacrifice” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 585 | ROM | 3 | 25 | ieq9 | grammar-connect-logic-goal | εἰς ἔνδειξιν | 1 | disregard | This phrase is a purpose clause. Paul is stating 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 exhibit” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) |
| 586 | ROM | 3 | 25 | ze9m | figs-possession | τῆς δικαιοσύνης αὐτοῦ | 1 | Paul is using the possessive form (See how you translated the similar phrase in [3:21–22](../03/21.md)). Here, **of his righteousness** could refer to: (1) how God makes people right with himself. Alternate translation: “how people become right with God” or “the righteousness from God” (2) what God’s righteousness is. Alternate translation: “God’s righteousness” (3) how righteous God is. Alternate translation: “how righteous God is” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 587 | ROM | 3 | 25 | siri | figs-abstractnouns | διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων | 1 | If your language does not use an abstract noun for the idea of **overlooking**, you could express the same idea with a verbal form. Alternate translation: “because he previously overlooked how people sinned” or “since he passed over the sins people had previously done” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 588 | ROM | 3 | 25 | ydoj | grammar-connect-logic-result | διὰ τὴν πάρεσιν | 1 | This is a reason clause. Paul is giving the reason why God eventually had to demonstrate **his righteousness**. Alternate translation: “because formerly God overlooked humanity’s sins” or “since God passed over the previously committed sins” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 589 | 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 **tolerance**, you could express the same idea with a verbal form. Alternate translation: “because God is so forbearing” or “since God is so lenient”” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 590 | 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 is not clear in your language, you could use the adjective “God’s” instead of the noun “God.” Alternate translation: “since God is forbearing” or “because of God’s forbearance” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 591 | ROM | 3 | 26 | b1xa | figs-possession | πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ | 1 | See how you translated this phrase in [3:25](../03/25.md). | |
| 592 | ROM | 3 | 26 | v1c9 | figs-idiom | ἐν τῷ νῦν καιρῷ | 1 | Here, the phrase **at the present time** is an idiom meaning “at this time in history” or “currently.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “at this time in history” or “currently” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 593 | ROM | 3 | 26 | jjwq | figs-idiom | εἰς τὸ εἶναι αὐτὸν | 1 | This phrase 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]]) | |
| 594 | ROM | 3 | 26 | ab0w | figs-possession | τὸν ἐκ πίστεως Ἰησοῦ | 1 | Paul is using the possessive form to describe **faith** that is related to **Jesus**. Use a natural way in your language to express this idea. Here, **from faith** could refer to: (1) A person who trusts in Jesus. Alternate translation: “the person who trusts in Jesus” (2) God’s faithfulness demonstrated in Jesus. Alternate translation (place a comma after **making righteous**): “he does this through the faithfulness of Jesus” or “God is the one who demonstrates his righteousness by how faithful Jesus was” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 595 | ROM | 3 | 26 | ea49 | figs-ellipsis | τὸν | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “of the one who is” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 596 | ROM | 3 | 27 | fjm4 | figs-rquestion | 0 | Where then is boasting? It is excluded | In [3:27–31](../03/27.md), Paul asks a series of rhetorical questions to emphasize that God makes people righteous through **a law of faith**. 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. (See: [[rc://en/ta/man/translate/figs-rquestion]]) | |
| 597 | 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]]) | |
| 598 | ROM | 3 | 27 | jvnx | figs-ellipsis | ποῦ οὖν | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “Where then is” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 599 | 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: “It becomes excluded” or “Excluded” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 600 | ROM | 3 | 27 | v3ut | figs-ellipsis | διὰ ποίου νόμου? τῶν ἔργων? οὐχί, ἀλλὰ 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 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: “By what sort of a law is a person made righteous? Through the law of works? No! But a person is made righteous through a law of faith” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 601 | ROM | 3 | 27 | s66z | figs-possession | ποίου νόμου | 1 | Paul is using the possessive form to describe **Through what** a **law** is characterized. Use a natural way in your language to express this idea. Alternate translation: “what law type” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 602 | ROM | 3 | 27 | bgyy | figs-possession | τῶν ἔργων? οὐχί, ἀλλὰ διὰ νόμου πίστεως | 1 | Paul is using the possessive form to describe one **law** that is characterized by **works** and another by **faith**. You could express these ideas with a verbal form or another way that is natural in your language. Alternate translation: “A law characterized by works? No! But through a law characterized by faith” or “Doing what the law requires? No! Instead, by doing what faith requires” or “By being instructed in the law?No! But by being instructed in the Faith” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 603 | ROM | 3 | 27 | tg79 | figs-exclamations | οὐχί, | 1 | Here, **No! But** is an exclamation phrase that communicates a strong contrast. Use an exclamation that is natural in your language for communicating a strong contrast. Alternate translation: “No way! But” or “Absolutely not! Instead” (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 604 | 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 verbal form. Alternate translation: “of trusting in God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 605 | ROM | 3 | 28 | qe9p | grammar-connect-words-phrases | γὰρ | 1 | Here, **For** indicates that what follows explains what “the law of faith” means in [3:27](../03/27.md)) and further answers Paul’s rhetorical question. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 606 | ROM | 3 | 28 | jtqq | grammar-connect-words-phrases | λογιζόμεθα | 1 | Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../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]]) | |
| 607 | 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 of “humanity,” including both men and women. Alternate translation: “humanity” or “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])<br> |
| 608 | 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 active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” does it (See [3:30](../03/30.md)). Alternate translation: “that God makes a person righteous” or “God continues to justify a person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 609 | 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. Here **by faith** could refer to: (1) trust in God or Christ. Alternate translation: “by trusting in God” or “by remaining faithful to Christ” (2) God’s or Christ’s faithfulness. Alternate translation: “by God’s faithfulness” or “by Christ’s faithfulness” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 610 | ROM | 3 | 28 | ycx2 | figs-possession | χωρὶς ἔργων νόμου | 1 | without works of the law | Paul is using the possessive form (See [3:21](../03/21.md)). Use a natural way in your language to express this idea. Here, **apart from works of the law** could refer to: (1) **apart from** doing what **the law** requires. Alternate translation: “without having to do what his law requires” (2) outside of what **the law** says. Alternate translation: “not related to what his law says” or “differently than what his law says” or “even if he has done no works of the law” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 611 | ROM | 3 | 29 | c606 | figs-ellipsis | ἢ Ἰουδαίων ὁ Θεὸς μόνον? οὐχὶ | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** and **is he** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 612 | ROM | 3 | 29 | hdbq | figs-exclamations | οὐχὶ καὶ ἐθνῶν? | 1 | Here, **not** is an exclamation phrase that communicates a strong contrast. Use a natural way in your language for communicating an exclamatory question or another way in your language for communicating a strong contrast. Alternate translation: “Isn’t he also the God of the Gentiles?!” or “Of course he is also the God of the Gentiles, right?!” (See: [[rc://en/ta/man/translate/figs-exclamations]])<br> | |
| 613 | ROM | 3 | 29 | gp74 | figs-exclamations | ναὶ, καὶ ἐθνῶν | 1 | Here, **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): “Yes, of Gentiles also!” or “Of course the Gentiles too!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 614 | ROM | 3 | 30 | vur7 | grammar-connect-condition-fact | εἴπερ | 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 we know” or “Because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) | |
| 615 | 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} one** in nature, and he is the **one** true **God** of both Jews and Gentiles. If your readers would not understand what **God {is} one** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “there is only one God” or “God is one in nature” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 616 | ROM | 3 | 30 | dech | figs-ellipsis | εἷς ὁ Θεός | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “God is one” or “there is one God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 617 | ROM | 3 | 30 | rjxp | figs-parallelism | ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **by faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people righteous by continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 618 | ROM | 3 | 30 | gk5d | figs-metonymy | περιτομὴν…ἀκροβυστίαν | 1 | he will justify the circumcision by faith, and the uncircumcision through faith | Paul is figuratively describing the Jews by association with **circumcision**, and the Gentiles by association with **uncircumcision**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the Jews … the Gentiles” or “the Jewish people … the non-Jews” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 619 | ROM | 3 | 30 | s9i4 | figs-possession | ἐκ πίστεως…διὰ τῆς πίστεως | 1 | Paul is using the possessive form to describe **faith** (See how you translated this phrase in [3:26](../03/26.md)). Use a natural way in your language to express this idea. Here, **by faith** could refer to: (1) A person who trusts in God. Alternate translation: “from trusting in God … through trusting in God” (2) God’s faithfulness. Alternate translation: “because he is faithful … through his faithfulness” or “from his faithfulness … through the same faithfulness” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 620 | ROM | 3 | 31 | nzr7 | figs-exclusive | καταργοῦμεν | 1 | we uphold | Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “Do we believing Jews then nullify” or “Do we believing Jews then abolish” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 621 | ROM | 3 | 31 | y6qx | grammar-connect-logic-result | οὖν καταργοῦμεν | 1 | we uphold the law | Here, **then** indicates result. If it would be more natural in your language, you could place **then** at the beginning of the sentence to emphasize the idea of result or make the sentence into an emphatic statement like the UST. Alternate translation: “So then, do we nullify” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 622 | ROM | 3 | 31 | aj6s | figs-possession | διὰ τῆς πίστεως | 1 | See how you translated this phrase in [3:30](../03/30.md). (See: [[rc://en/ta/man/translate/figs-possession]])<br> | |
| 623 | ROM | 3 | 31 | rhy5 | figs-exclamations | μὴ γένοιτο | 1 | **May it never be** is an exclamatory phrase that communicates a strong prohibition (See how you translated this phrase in [3:6](../03/06.md)). (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 624 | ROM | 3 | 31 | f8ft | grammar-connect-logic-contrast | ἀλλὰ | 1 | What follows the word **Instead** here is in contrast to the Jewish assumption that **law** and **faith** are contradictory. Instead, Paul asserts that the ideas of **law** and **faith** actually reinforce one another. Use a natural way in your language for introducing a contrast. Alternate translation: “On the contrary” or “But” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 625 | ROM | 3 | 31 | c295 | figs-metaphor | νόμον ἱστάνομεν | 1 | Paul speaks figuratively of **the law** as if it were something that could be held aloft. He means that believing Jews such as Paul teach that **faith** was always a necessary part of obeying **the law**. If your readers would not understand what it means to **uphold the law** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “we believing Jews confirm what the law says” or “we believing Jews establish what the law actually teaches” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 626 | ROM | 4 | intro | f9jc | 0 | # Romans 4 General Notes<br><br>## Structure and formatting<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 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>Paul builds upon material from chapter 3. He explains how Abraham, the father of Israel, was justified. Even Abraham could not be justified by what he did. Obeying the law of Moses does not make a person right with God. Obeying God’s commands is a way a person shows they believe in God. People have always been justified 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, no person was justified only by being circumcised. (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>Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]]) | |||
| 627 | ROM | 4 | 1 | gw29 | figs-rquestion | τί οὖν ἐροῦμεν | 1 | Connecting Statement: | Here, **What then will we say** marks the beginning a series of rhetorical questions and answers in [4:1–12](../04/01.md) to emphasize that even **Abraham**, the ancestor of the Jewish people, was made right with God “through faith” (See [3:31](../03/31.md)). If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as statements in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 628 | ROM | 4 | 1 | s4b5 | figs-exclusive | ἐροῦμεν | 1 | From [4:1–9](../04/01.md), Paul continues to use **we** exclusively to speak of himself and his fellow believing Jews (See [3:9](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “should we believing Jews say” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 629 | 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]]) | |
| 630 | ROM | 4 | 1 | fk5t | figs-idiom | τὸν προπάτορα ἡμῶν κατὰ σάρκα | 1 | Here, **our forefather according to the flesh** is an idiom meaning “our first Jewish ancestor.” (See how you translated **according to the flesh** in [1:3](../01/03.md)). If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “our first Jewish ancestor” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 631 | ROM | 4 | 2 | oe12 | grammar-connect-condition-contrary | εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα, ἀλλ’ οὐ πρὸς Θεόν | 1 | Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. Paul has already concluded that boasting about **works** is excluded in [3:27](../03/27.md). Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “Even if someone would consider Abraham to be right with God by doing what God requires from his people, Abraham still has no reason to boast” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) | |
| 632 | ROM | 4 | 2 | ka9b | grammar-connect-words-phrases | γὰρ | 1 | Here, **For** indicates that what follows is meant to emphasis that that even Abraham was not made right with God **by works** of the law. Alternate translation: “Of course” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 633 | 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 made Abraham right with himself” or “God justified Abraham” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 634 | ROM | 4 | 2 | sibe | figs-explicit | ἐξ ἔργων | 1 | Paul assumes that the Jewish believers he is addressing would understand that **works** is equivalent to the phrase “works of the law” in [3:28](../03/28.md). The difference is that Abraham lived before God gave his law to the Jewish people. If it would be helpful to your readers, you could make the connection explicit. Alternate translation: “by doing what God requires from his people” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 635 | 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. Although people may be impressed by **works**, a person is not **made righteous by works** from God’s perspective. 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 to God!” or “however not from God’s perspective!” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 636 | ROM | 4 | 2 | z9wx | figs-metaphor | πρὸς Θεόν | 1 | Paul speaks figuratively of **Abraham** as if he were located in the presence of **God** (See [2:13](../02/13.md)). He means that God does not accept Abraham as **righteous by works**. If your readers would not understand what **before God** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “to God” or “from God’s perspective” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 637 | ROM | 4 | 3 | w9i5 | grammar-connect-logic-result | γὰρ | 1 | For what does the scripture say | Here, **For** introduces a reason clause. In what follows, Paul gives the reason why Abraham is not “made righteous by works” in [4:2](../04/02.md)). Use a natural way in your language to introduce a reason clause. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])<br> |
| 638 | ROM | 4 | 3 | r9te | writing-quotations | τί…ἡ Γραφὴ λέγει? | 1 | In the New Testament, **what does the scripture say** is a normal way to introduce a scripture quotation. Here it specifically refers to a quotation from the Old Testament in [Genesis 15:6](gen/15/06.md). If your readers would not understand this, you could use a comparable phrase that indicates that Paul is quoting from the holy scriptures. Alternate translation: “what is written in the Old Testament” or “what did Moses write in Genesis” (See: [[rc://en/ta/man/translate/writing-quotations]])<br> | |
| 639 | 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 regarded him as righteous” or “God reckoned Abraham as being right with himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 640 | 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 right with God” or “being righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 641 | ROM | 4 | 4 | ihul | grammar-connect-words-phrases | δὲ | 1 | Here, **Now** indicates that what follows describes the nature of works. Alternate translation: “In fact” or “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 642 | ROM | 4 | 4 | oojx | figs-extrainfo | τῷ…ἐργαζομένῳ | 1 | By, **the one who works**, Paul is referring to being **made righteous by works** in [4:2](../04/02.md). Since the expression is explained in the next verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 643 | 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]]) |
| 644 | 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]]) | |
| 645 | ROM | 4 | 4 | avcm | grammar-connect-logic-contrast | ἀλλὰ κατὰ ὀφείλημα | 1 | What follows the word **but** here is in contrast to the idea of **grace**. Use a natural way in your language for introducing a contrast. Alternate translation (begin a new sentence like the UST): “On the contrary, it is counted as an obligation” or “Actually, it is regarded as an obligation” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 646 | ROM | 4 | 5 | ynp2 | figs-parallelism | 1 | in the one who justifies | [4:4](../04/04.md) and [4:5](../04/05.md) mean the opposite thing. Paul says the opposite thing with similar language, to contrast the “the one who works” with **the one who does not work**. Use natural way in your language to express contrasting ideas that use similar language. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br> | |
| 647 | ROM | 4 | 5 | x9y5 | grammar-connect-logic-contrast | δὲ | 1 | Here, **Now** indicates that what follows describes the nature of what **makes righteous**. Alternate translation: “In fact” or “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 648 | ROM | 4 | 5 | e30u | grammar-connect-logic-contrast | δὲ | 2 | What follows the word **but** here is in contrast to the idea of **work**. Use a natural way in your language for introducing a contrast. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 649 | ROM | 4 | 5 | fezj | figs-explicit | τὸν δικαιοῦντα | 1 | The implication is that **the one who makes righteous** is God (See how you translated the similar phrase in [3:27](../03/27.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “God who makes righteous” or “God who justifies” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 650 | 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. Your language may use adjectives in the same way. If not, 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]]) | |
| 651 | 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 did the action, Paul implies that “God” did it. Alternate translation: “God considers that person as being right with himself through trusting in him” or “God counts that person as righteous because he trusts in God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 652 | 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 right with God” or “how he trusts in God … as if he is righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 653 | ROM | 4 | 6 | hil6 | writing-quotations | καθάπερ…λέγει | 1 | In the New Testament, **Even as … speaks** is a normal way to introduce a scripture quotation. Here it specifically refers to a quotation from the Psalms of King David in [LXX Psalm 31:1–2](psalm/31/01.md) that continues through [4:7–8](../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: “This what … wrote in the Old Testament” or “This is exactly what … refers to in the Psalms” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 654 | ROM | 4 | 6 | s0v1 | figs-abstractnouns | τὸν μακαρισμὸν τοῦ ἀνθρώπου | 1 | If your language does not use an abstract noun for the idea of **blessing**, you could express the same idea with a verbal form. Alternate translation: “how blessed the person is” or “how happy people are” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 655 | 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 **blessing**. If this is not clear in your language, you could use the adjective “blessed” instead of the noun “blessing.” Alternate translation: “about the blessed man” or “the happy man” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 656 | ROM | 4 | 6 | x40j | grammar-collectivenouns | τοῦ ἀνθρώπου | 1 | The word **man** is a singular noun that refers to all humanity. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “for the people” or “for the person” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])<br> | |
| 657 | 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]]) | |
| 658 | 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 right with himself” or “being righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> | |
| 659 | 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]]) | |
| 660 | ROM | 4 | 7 | dur6 | figs-parallelism | 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 why these people should be **Blessed**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How happy are those people whom God completely forgives all the wrong things they do” (See: [[rc://en/ta/man/translate/figs-parallelism]])<br> | |
| 661 | ROM | 4 | 7 | gm94 | figs-exclamations | μακάριοι…ἐπεκαλύφθησαν | 1 | If the plain statement form for this seems unnatural, you could translate this as an exclamation. Alternate translation: “How happy … covered!” (See: [[rc://en/ta/man/translate/figs-exclamations]])<br> | |
| 662 | ROM | 4 | 7 | xesq | figs-ellipsis | μακάριοι…αἱ ἀνομίαι…αἱ ἁμαρτίαι | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** and **their** are added in brackets. Do what is natural in your language. Alternate translation: “Blessed are … their lawless deeds … their sins” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 663 | ROM | 4 | 7 | op7p | figs-nominalad | μακάριοι | 1 | Paul is using the plural adjective **Blessed** as a noun in order to describe people whose **lawless deeds are forgiven**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “How happy are the people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 664 | ROM | 4 | 7 | lq4w | figs-nominalad | ὧν…αἱ ἀνομίαι…ὧν…αἱ ἁμαρτίαι | 1 | Paul is using the possessive form to describe a word that is characterized by truth. If this is not clear in your language, you could use the adjective “true” instead of the noun “truth.” Alternate translation: “by the true word” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 665 | 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]]) | |
| 666 | ROM | 4 | 8 | yox7 | figs-parallelism | 1 | This verse means the same thing as [4:7](../04/07.md). Paul the same thing here, in a slightly different way, to summarize how **Blessed** the person is against whom **the Lord** does **not count sin**. Use a natural way in your language to express a summarizing idea. Alternate translation: “How happy is a person who the Lord never again regards as sinful” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 667 | ROM | 4 | 8 | ari0 | figs-exclamations | μακάριος…ἁμαρτίαν | 1 | If the plain statement form for this seems unnatural, you could translate this as an exclamation. Alternate translation: “How happy … sin!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 668 | ROM | 4 | 8 | xm0j | figs-ellipsis | μακάριος | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “Blessed is” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 669 | ROM | 4 | 8 | kpfe | grammar-collectivenouns | ἀνὴρ | 1 | The word **man** is a singular noun that refers to all humanity. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “any person” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
| 670 | ROM | 4 | 8 | yxh2 | figs-doublenegatives | οὐ μὴ | 1 | Here, the phrase translated **certainly not** is a strong prohibition meaning “never.” Use a natural way in your language to indicate this emphasis. Alternate translation: “never” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) | |
| 671 | ROM | 4 | 9 | qtgb | grammar-connect-logic-result | οὖν | 1 | Here, **Then** introduces a result clause in the form of a rhetorical question. 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]]) | |
| 672 | ROM | 4 | 9 | alrb | figs-abstractnouns | ὁ μακαρισμὸς…οὗτος ἐπὶ | 1 | If your language does not use an abstract noun for the idea of **blessing**, you could express the same idea with a verbal form (See how you translated this word in [4:5](../04/05.md). Alternate translation: “how blessed this person is for” or “how happy these people are for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 673 | ROM | 4 | 9 | f2lh | figs-ellipsis | ὁ μακαρισμὸς…οὗτος | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “is this blessedness” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 674 | ROM | 4 | 9 | dn7v | figs-metonymy | τὴν περιτομὴν…τὴν ἀκροβυστίαν | 1 | those of the circumcision | See how you translated these concepts in [3:30](../03/30.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 675 | ROM | 4 | 9 | w2xt | figs-quotations | λέγομεν γάρ, ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην | 1 | This is a modified quotation of Paul’s words in [4:3](../04/03.md). If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “As we previously said, ‘Abraham believed God, and it was counted to him as righteousness’” (See: [[rc://en/ta/man/translate/figs-quotations]]) | |
| 676 | ROM | 4 | 9 | mrsm | grammar-connect-words-phrases | γάρ | 1 | Here, **For** indicates that what follows is indicates that what follows answers the rhetorical question. Alternate translation: “This is because” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 677 | ROM | 4 | 9 | m3uh | figs-activepassive | ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην | 1 | Faith was counted to Abraham 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 considered Abraham as being right with himself since he trusted in God” or “God regarded Abraham righteous because of how he trusted in God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 678 | ROM | 4 | 9 | ymps | figs-abstractnouns | ἡ πίστις εἰς δικαιοσύνην | 1 | If your language does not use abstract nouns for the ideas of **faith** or **righteousness**, you could express the same ideas with verbal forms. Alternate translation: “How he trusted … as being right with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 679 | ROM | 4 | 10 | bw38 | figs-explicit | πῶς οὖν ἐλογίσθη? ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ? οὐκ ἐν περιτομῇ, ἀλλ’ ἐν ἀκροβυστίᾳ | 1 | In this verse Paul implies that **it** refers to Abraham’s faith in [4:9](../04/09.md), and that Abraham is the implied subject of the rest of this verse. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “How then was Abraham’s faith counted? While he was circumcised or while he was uncircumcised? {It was} not while Abraham was circumcised, but while Abraham was uncircumcised” (See: [[rc://en/ta/man/translate/figs-explicit]])<br> | |
| 680 | 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 consider it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 681 | ROM | 4 | 10 | wbta | grammar-connect-logic-result | πῶς οὖν | 1 | Here, **Then** introduces a result clause 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]]) | |
| 682 | ROM | 4 | 10 | xid2 | figs-ellipsis | οὐκ | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **It was** is added in brackets. Do what is natural in your language. Alternate translation: “It was not” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 683 | ROM | 4 | 11 | gdem | grammar-connect-words-phrases | καὶ | 1 | Here, **And** indicates that what follows explains the significance of Abraham’s **circumcision**. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 684 | ROM | 4 | 11 | d564 | figs-possession | σημεῖον… περιτομῆς | 1 | Paul is using the possessive form to describe **the sign** that identifies **circumcision**. If this is not clear in your language, you could use the adjective “circumcision’s” instead of the noun “circumcision.” Alternate translation: “circumcision’s sign” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 685 | ROM | 4 | 11 | rjhr | figs-parallelism | καὶ σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως | 1 | These two phrases mean the same thing. Paul says the same thing twice, in different ways, to describe the significance of **circumcision**. If saying the same thing twice might be confusing for your readers, you can combine the two ideas into one. Alternate translation: “And he received circumcision to mark how he became righteous by trusting in God” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 686 | 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 faith’s righteousness” or “of being right with God that comes from trusting in him” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 687 | ROM | 4 | 11 | zlwg | figs-distinguish | τῆς ἐν τῇ ἀκροβυστίᾳ | 1 | This clause gives us further information about **the faith** of Abraham. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that Abraham had while still uncircumcised” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 688 | ROM | 4 | 11 | vliw | figs-ellipsis | τῆς…τῇ | 3 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **was** and **his** are added in brackets. Do what is natural in your language. Alternate translation: “that was … his circumcision” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 689 | ROM | 4 | 11 | f5vv | grammar-connect-logic-goal | εἰς τὸ εἶναι αὐτὸν | 1 | This phrase 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 become” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 690 | ROM | 4 | 11 | ue6v | figs-metaphor | εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι’ ἀκροβυστίας | 1 | Paul speaks figuratively of Abraham as if he procreated **those who believe** in the one true God. Paul means that Abraham spiritually represents all non-Jews who are uncircumcised who trust in God. If your readers would not understand what **father** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “so that he would spiritually represent all uncircumcised people who trust in God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 691 | ROM | 4 | 11 | hm61 | εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην | 1 | Paul uses this clause to give further information about the idea of Abraham as **father of all those who believe**. Use a natural way in your language to express this idea. Here this clause could refer to: (1) the purpose of Abraham being **the father of all those who believe**. Alternate translation: “so that they could be counted as righteous” (2) the result of Abraham being **the father of all those who believe**. Alternate translation: “causing them to be counted as righteous” | ||
| 692 | ROM | 4 | 11 | y88e | figs-activepassive | εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην | 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: “so that God counts this righteousness to them” or “causing God to count them as being righteous” (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 verbal form. Alternate translation: “as being right with God” or “as being righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 694 | ROM | 4 | 12 | u8j3 | figs-personification | καὶ πατέρα περιτομῆς | 1 | And he became the father of the circumcision | Here, **circumcision** is spoken of figuratively as though it were a child who could have a **father**. Paul means that Abraham is the spiritual ancestor of those who have the “circumcision of the heart” (See [2:29](../02/29.md)). “If this might be confusing for your readers, you could express this meaning in a non-figurative way, as modeled in the UST. (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 695 | ROM | 4 | 12 | u3j5 | figs-metaphor | περιτομῆς | 1 | Paul speaks figuratively of Abraham as if he procreated a child called **circumcision**. Paul means that Abraham is the spiritual ancestor of people who represent both a spiritual and physical **circumcision**. If your readers would not understand what **circumcision** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way, as modeled in the UST. (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 696 | ROM | 4 | 12 | avvg | figs-distinguish | τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | These clauses explain what Paul means by **the father of circumcision**. Paul is making a distinction between a physical and spiritual **circumcision**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “to those who are circumcised Jews who do not trust in Christ, and to those uncircumcised non-Jews who trust in Christ” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 697 | ROM | 4 | 12 | krkf | figs-explicit | περιτομῆς | 2 | Paul assumes that his readers will know that this second use of **circumcision** is not figurative, but refers to Jews who are circumcised. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the circumcised Jews” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 698 | ROM | 4 | 12 | wdw8 | grammar-connect-logic-contrast | ἀλλὰ | 1 | What follows the word **but** here is in contrast to Jews who are marked with **circumcision** to show they are physically descended from Abraham. Instead, Paul refers to those related to Abraham by common **faith** in God. Use a natural way in your language for introducing a contrast. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 699 | ROM | 4 | 12 | s9jt | figs-idiom | καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | who follow in the steps of faith of our father Abraham | Here, **walk in the footsteps** 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 live the way our ancestor Abraham’s did by trusting God even before being circumcised” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 700 | ROM | 4 | 12 | btrd | figs-possession | τῆς…πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | Paul is using the possessive form to describe **our father Abraham** who is characterized by his **faith**. If this is not clear in your language, you could use the adjective “Abraham’s” instead of the noun “Abraham” or with a verbal phrase. Alternate translation: “of our father Abraham’s faith” or “of trusting in God like our ancestor Abraham did” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 701 | ROM | 4 | 12 | u5ur | figs-exclusive | τοῦ πατρὸς ἡμῶν Ἀβραάμ | 1 | Here, **our** refers to Paul and his fellow believing Jews (See [3:9](..03/09.md)). Your language may require you to mark these forms. Alternate translation: “our Jewish ancestor Abraham” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 702 | ROM | 4 | 13 | x9s9 | figs-infostructure | 1 | but through the righteousness of faith | If it would be more natural in your language, you could reorder this verse. Alternate translation: “For the promise to Abraham or to his seed was not through the law but through the righteousness of faith. What God promised to Abraham or his seed is that they would inherit the world. (See: [[rc://en/ta/man/translate/figs-infostructure]])<br> | |
| 703 | ROM | 4 | 13 | i6xc | grammar-connect-logic-result | γὰρ | 1 | Here, what follows **For** gives the reason why he Jewish ancestor Abraham is the “father” of the “uncircumcised” (See [4:12](../04/12.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 704 | ROM | 4 | 13 | yqxx | grammar-connect-words-phrases | ἢ | 1 | Here, **or** indicates that **the promise** is **to Abraham** and **his seed**. Alternate translation: “or also” or “and also” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 705 | ROM | 4 | 13 | ew13 | figs-metaphor | τῷ σπέρματι αὐτοῦ | 1 | Paul speaks figuratively of these people as if they were a **seed* that a person plants. He means that they are Abraham’s offspring or descendants. If your readers would not understand what **his seed** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “those who descend from him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 706 | ROM | 4 | 13 | pjyt | figs-distinguish | τὸ κληρονόμον αὐτὸν εἶναι κόσμου | 1 | This phrase gives us further information about **the promise**. It is not making a distinction between **the promise to Abraham** and **to his seed**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that they would inherit the world with him” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 707 | ROM | 4 | 13 | vtgx | figs-ellipsis | οὐ | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **was** is added in brackets. Do what is natural in your language. Alternate translation: “was not” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 708 | ROM | 4 | 13 | dvlp | grammar-connect-logic-contrast | ἀλλὰ | 1 | What follows the word **but** here is in contrast to receiving God’s promise **through the law**. Instead, Paul refers to receiving the promise through **faith**. Use a natural way in your language for introducing a contrast. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 709 | ROM | 4 | 13 | iqsm | figs-possession | δικαιοσύνης πίστεως | 1 | Paul is using the possessive form to describe **righteousness** that comes from **faith** (See how you translated the similar phrase in [4:11](../04/11.md)). If this is not clear in your language, you could indicate this with an adjective phrase or a verbal form. Alternate translation: “faith’s righteousness” or “becoming right with God by trusting in him” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 710 | ROM | 4 | 13 | udne | figs-abstractnouns | διὰ δικαιοσύνης πίστεως | 1 | If your language does not use abstract nouns for the ideas of **righteousness** and **faith**, you could express the same ideas with verbal forms. Alternate translation: “through becoming right with God by trusting in him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> | |
| 711 | ROM | 4 | 14 | n0x6 | figs-hypo | 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: “Now, suppose that being associated with the law allows people to inherit God’s promise, then faith becomes useless and what God promised becomes void” (See: [[rc://en/ta/man/translate/figs-hypo]])<br> | ||
| 712 | ROM | 4 | 14 | hba4 | grammar-connect-logic-result | γὰρ | 1 | Here, what follows **For** in [4:14–15](../04/14.md) gives the reasons why God’s promise to Abraham comes “through the righteousness of faith” (See [4:13](../04/13.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 713 | ROM | 4 | 14 | ksui | figs-possession | οἱ ἐκ νόμου | 1 | Paul is using the possessive form to describe **those** associated with **the law**. Here, **those from the law** refers to the Jews, namely, “those from the circumcision” (See [4:12](../04/12.md)). If this is not clear in your language, you could express this idea with a verbal form. Alternate translation: “those associated with the law” or “the circumcised Jews” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 714 | ROM | 4 | 14 | jl50 | figs-ellipsis | κληρονόμοι | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. Alternate translation: “are heirs” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 715 | ROM | 4 | 14 | k4ip | figs-explicit | κληρονόμοι | 1 | The implication is that the **heirs** are “Abraham” and “his seed” mentioned in [4:13](../04/13.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “will inherit what God promised to Abraham or his seed” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 716 | ROM | 4 | 14 | md7o | figs-parallelism | κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show how powerless **the law** is to allow a person inherit God’s **promise**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “trusting in God’s promise becomes absolutely powerless” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 717 | 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** becomes powerless or useless to make a person right with God if simply being associated with **the law** allows a person to inherit God’s promises. If your readers would not understand what **faith has been made empty** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “then it is impossible to become right with God by trusting in him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 718 | ROM | 4 | 15 | b3h8 | figs-abstractnouns | 1 | there is no trespass | If your language does not use abstract nouns for the ideas of **wrath** and **transgression**, you could express the same ideas with verbal forms. Alternate translation: “The reason for this is that God punishes those who break his law, but where God’s law is not present, there is no opportunity to transgress it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 719 | ROM | 4 | 15 | qma4 | figs-metaphor | ὁ γὰρ νόμος ὀργὴν κατεργάζεται | 1 | Paul speaks figuratively of **the law** as if it were a person or machine that could produce something. He means that what God requires in his **law** to be done by his people causes punishment for those who do not obey **the law**. If your readers would not understand what **produces wrath** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “Certainly, God punishes those who do not obey his law” (See: [[rc://en/ta/man/translate/figs-metaphor]])<br> | |
| 720 | ROM | 4 | 15 | v1ow | grammar-connect-logic-result | γὰρ | 1 | Here, what follows **For** gives the reason for God’s **law**. Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 721 | ROM | 4 | 15 | ucqi | figs-parallelism | οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **the law** has to be present or exist for someone to be able to transgress it. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “but a person cannot transgress a law that does not exist” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 722 | ROM | 4 | 15 | px0m | figs-metaphor | οὗ δὲ οὐκ ἔστιν νόμος | 1 | Paul speaks figuratively of **the law** as if it were located in a specific place. Here, **where** means that God’s law is present. If your readers would not understand what **where** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “but where the law is not present” or “but in a place where God’s law does not exist” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 723 | ROM | 4 | 15 | t0wx | grammar-connect-logic-contrast | δὲ | 1 | Here what follows the word **but** is meant to show a contrast between where God’s **law** is present and where it is not present. Use a natural way in your language for introducing a contrast. Alternate translation: “however” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 724 | ROM | 4 | 15 | qxoi | figs-ellipsis | οὐδὲ | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. Alternate translation: “neither is there” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 725 | ROM | 4 | 16 | mex6 | grammar-connect-logic-result | διὰ τοῦτο | 1 | in order that the promise may rest on grace | Here, **For this reason** introduces a reason clause. Use a natural way in your language for expressing the reason why something happens. Alternate translation: “Because of this,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])<br> |
| 726 | ROM | 4 | 16 | gzlh | figs-ellipsis | ἐκ | 1 | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **it is** is added in brackets. Do what is natural in your language. Alternate translation: “it is by” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 727 | ROM | 4 | 16 | defl | figs-extrainfo | ἐκ πίστεως | 1 | Here, the implication is that **{it is}** refers to **the promise** (See also [4:13](../04/13.md)). Since the expression is explained in this verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 728 | ROM | 4 | 16 | nchm | figs-possession | ἐκ πίστεως…ἐκ πίστεως Ἀβραάμ | 1 | Paul is using the possessive form to describe how **the promise** is acquired. If this is not clear in your language, you could express this idea using a verb form. Alternate translation: “a person acquires God’s promise by trusting in him … who trust God like Abraham” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 729 | 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]]) | |
| 730 | ROM | 4 | 16 | cgpq | figs-abstractnouns | κατὰ χάριν | 1 | If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with a verbal form. Alternate translation: “because God is kind” or “based on how gracious God is” or (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 731 | ROM | 4 | 16 | v8it | grammar-connect-logic-result | εἰς τὸ εἶναι βεβαίαν, τὴν ἐπαγγελίαν | 1 | This is a result clause. Use a natural way in your language for expressing result. Alternate translation: “God causes the promise to become secure” or “so that the promise is certain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 732 | 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” or “all the different types of offspring” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])<br> | |
| 733 | ROM | 4 | 16 | xzsp | figs-metaphor | σπέρματι | 1 | See how you translated **seed** in [4:13](../04/13.md).(See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 734 | 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 **all the seed**. They distinguish between a **seed** based on **the law** and a **seed** based on **the faith**. If this is not understood in your language, 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 Abraham only through faith” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 735 | ROM | 4 | 16 | ns6r | figs-possession | ἐκ τοῦ νόμου | 1 | those who are under the law | See how you translated this phrase in [4:14](../04/14.md). (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 736 | ROM | 4 | 16 | welr | figs-metaphor | ὅς ἐστιν πατὴρ πάντων ἡμῶν | 1 | Paul speaks figuratively of Abraham as if he procreated 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 what **father of us all** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “who spiritually represents all types of people who trust in God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 737 | 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]]) | |
| 738 | ROM | 4 | 17 | ibwm | figs-aside | καθὼς γέγραπται, ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε | 1 | Paul could be saying this as an aside in order to scripturally support the previous statement, “He is the father of us all” in [4:16](../04/16.md). You could place this quotation in parentheses or use a natural way in your language to indicate an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 739 | ROM | 4 | 17 | iju4 | writing-quotations | καθὼς γέγραπται | 1 | as it is written | In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book of Genesis (See [Genesis 17:5](gen/17/05.md)). If this would be misunderstood in your language, you could use a comparable phrase indicating that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “just as Genesis says” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 740 | ROM | 4 | 17 | mxm5 | writing-pronouns | τέθεικά σε…ἐπίστευσεν | 1 | I have made you | The pronoun **I** refers to **God** or Yahweh, and **you** and **he** refer to Abraham. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “I, God, have appointed you, Abraham, as … Abraham trusted” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 741 | ROM | 4 | 17 | n6l7 | figs-metaphor | πατέρα πολλῶν ἐθνῶν | 1 | Paul speaks figuratively of Abraham as if he were going to physically procreate enough children to comprise **many nations**. Paul means that Abraham would become the spiritual ancestor of people from **many nations** who trust in God. If your readers would not understand what it means to be **the father of many nations** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “the spiritual ancestor of numerous groups of people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 742 | 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 | The implication is that this clause completes the previous statement, “He is the father of us all” in [4:16](../04/16.md). If it would be helpful to your readers, you could say that explicitly. (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 743 | ROM | 4 | 17 | ifwu | figs-metaphor | κατέναντι…Θεοῦ | 1 | Paul speaks figuratively of Abraham as if he were physically present with **God**. Paul means that **God** personally **appointed** Abraham to represent **many nations**, becoming an example to them by how **he trusted** God. If your readers would not understand what it means to be **in the presence of God** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “who represents us in relationship to God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 744 | ROM | 4 | 17 | e3p1 | figs-parallelism | τοῦ ζῳοποιοῦντος τοὺς νεκροὺς, καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that God is the only one who can cause things to exist. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who resurrects what dies and creates what lives” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 745 | ROM | 4 | 17 | s67j | figs-distinguish | τοῦ ζῳοποιοῦντος | 1 | What follows **who** gives us further information about **God**. You could make clearer the relationship between the phrases **he trusted** and **who gives life** by beginning a new sentence or in another way that is natural in your language. Alternate translation: “It is God who gives life” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 746 | ROM | 4 | 17 | fhw8 | figs-nominaladj | τοὺς νεκροὺς | 1 | Paul is using the adjective **the dead** 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: “to dead people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 747 | 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 shouting at or calling to them. Paul means that **God** creates things by naming them or summoning them **into existence** (See [Genesis 1](..gen/01/.md)). If your readers would not understand what **calls** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “summons into being things that did not previously exist” or “by speaking creates things from what does not exist” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 748 | ROM | 4 | 17 | ou8k | figs-abstractnouns | ὡς ὄντα | 1 | If your language does not use an abstract noun for the idea of **existence**, you could express the same idea with a verbal form. Alternate translation: “as though they exist” or “as if they were things that exist” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 749 | ROM | 4 | 18 | g8fm | figs-idiom | ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν | 1 | In hope he believed against hope | Here, the phrase **against hope** is an idiom meaning “what seems hopeless.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “although it seemed hopeless for Abraham to have descendants, he assuredly trusted God” (See: [[rc://en/ta/man/translate/figs-idiom]])<br> |
| 750 | 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 verbal form. Alternate translation: “who hopefully trusted God although it seemed hopeless” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 751 | ROM | 4 | 18 | emih | writing-pronouns | ὃς…αὐτὸν…εἰρημένον…σου | 1 | The pronouns **who** and **he** and **your** refer to Abraham, not God. If this might confuse your readers, you could say the meaning explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 752 | ROM | 4 | 18 | bs6y | grammar-connect-logic-goal | εἰς τὸ γενέσθαι αὐτὸν | 1 | This is a purpose clause. Paul is stating the purpose for which Abraham **believed in hope**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that he would become” or “in order that he could become” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 753 | ROM | 4 | 18 | qbdq | figs-metaphor | πατέρα πολλῶν ἐθνῶν | 1 | See how you translated this phrase in [4:17](../04/17.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 754 | ROM | 4 | 18 | b92q | writing-quotations | κατὰ τὸ εἰρημένον | 1 | according to what he had been told | Consider natural ways of introducing direct quotations in your language. In this case, it is a direct quotation from [Genesis 15:5](gen/15/05.md). Alternate translation: “based on what God had already said to him” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 755 | 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 complete wording of the promise God made to Abraham in [Genesis 15:5](gen/15/05.md). If it would be helpful to your readers, you could say 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]]) |
| 756 | ROM | 4 | 18 | i2ev | figs-metaphor | 1 | See how you translated **seed** in [4:16](../04/16.md).(See: [[rc://en/ta/man/translate/figs-metaphor]]) | ||
| 757 | ROM | 4 | 19 | ycte | figs-infostructure | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Even though he considered his own body as already having died (being about a hundred years old)—and the deadness of the womb of Sarah—he did not weaken in how he trusted God” (See: [[rc://en/ta/man/translate/figs-infostructure]])<br> | ||
| 758 | 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 his faith” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 759 | 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]]) | |
| 760 | ROM | 4 | 19 | w3rq | writing-pronouns | κατενόησεν | 1 | The pronouns **he** and **his own** refer to Abraham. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Abraham considered” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 761 | 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 was so old that he knew he could not procreate a child. If your readers would not understand what **as already having died** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “useless for procreating” or “unable to father a child” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 762 | ROM | 4 | 19 | bfsr | figs-aside | ἑκατονταετής που ὑπάρχων | 1 | Paul could be saying this as an aside in order to express why Abraham **considered his own body as already having died**. If this would be confusing in your language, you can remove the parentheses and continue his statement by replacing **being** with “since he was.” Alternate translation: “since he was about one hundred years old” (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 763 | ROM | 4 | 19 | hro2 | figs-distinguish | καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας | 1 | This phrase gives us further information about what Abraham **considered**. It is not introducing a new topic, but is reinforcing how impossible it was for he and **Sarah** to naturally procreate. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “and he also considered that Sarah was unable to conceive” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 764 | ROM | 4 | 19 | qil5 | figs-metaphor | καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας | 1 | Paul speaks figuratively of Sarah’s **womb** as if were dead. He means that she was unable to conceive or infertile. If your readers would not understand what **deadness** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “and how Sarah was unable to conceive” or “and how Sarah was infertile” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 765 | 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 Sarah was infertile” or “that Sarah was unable to conceive” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 766 | 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]]) | |
| 767 | ROM | 4 | 20 | kicf | grammar-connect-words-phrases | δὲ | 1 | Here, **But** indicates that what follows emphasizes Abraham’s **faith** in **the promise of God**. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 768 | ROM | 4 | 20 | qcod | figs-possession | εἰς…τὴν ἐπαγγελίαν τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe **the promise** that comes from **God** that is characterized by truth. If this is not clear in your language, you could use the adjective “God’s” instead of the noun “God.” Alternate translation: “as it relates to God’s promise” or “relating to 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 verbal form. Alternate translation: “the things God promised” or “the things God said would happen” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> | |
| 770 | ROM | 4 | 20 | ep2z | figs-doublenegatives | οὐ διεκρίθη τῇ ἀπιστίᾳ | 1 | did not hesitate in unbelief | This is a double negative. Since the following clause positively contrasts it, you should not translate it as a positive statement. Alternate translation: “he did not doubt that God is faithful” (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 disbelieving … by believing” or “by distrusting … by trusting” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 772 | ROM | 4 | 20 | a4g4 | figs-infostructure | ἀλλ’ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ Θεῷ | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “but by glorifying God, he became more empowered to trust” or “but after glorifying God, he became strengthened to trust” (See: [[rc://en/ta/man/translate/figs-infostructure]])<br> | |
| 773 | ROM | 4 | 20 | z0w3 | grammar-connect-logic-contrast | ἀλλ’ | 1 | What follows the word **but** is in contrast to what was expected, that Abraham would doubt that God was going to give him a son since he was nearly one hundred years old (See [4:19](../04/19.md)). Instead, Abraham trusted God even more. Use a natural way in your language for introducing a contrast. Alternate translation: “on the contrary, he” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 774 | 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: “trusting God strengthened Abraham” or “God strengthened his belief” or “God empowered him to continue to believe” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 775 | 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” or “because he glorified God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 776 | ROM | 4 | 21 | y2sh | grammar-connect-logic-result | καὶ πληροφορηθεὶς | 1 | He was fully convinced | This is a result clause. Paul gives the reason why Abraham “did not waver in unbelief” but gave “glory to God” in [4:20](../04/20.md). Use natural way in your language to indicate result. Alternate translation: “since God had totally convinced him” or “because Abraham was fully convinced” or “causing Abraham to become fully convinced” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 777 | ROM | 4 | 21 | arjk | figs-distinguish | ὃ ἐπήγγελται, δυνατός ἐστιν καὶ ποιῆσαι | 1 | This phrase gives us further information about why Abraham was **fully convinced**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “since God had promised that Abraham would become the father of many nations, God was also powerful enough to perform what he said he would do” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 778 | ROM | 4 | 21 | j12r | writing-pronouns | ὃ ἐπήγγελται | 1 | The pronoun **what** refers to the things God promised Abraham. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “the things God promised to Abraham” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 779 | 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 say the meaning explicitly. Alternate translation: “God had promised, God is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 780 | ROM | 4 | 22 | o146 | writing-quotations | διὸ καὶ | 1 | Consider natural ways of introducing direct quotations in your language. Alternate translation: “And therefore as it is written,” or “This is why the scripture says” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 781 | 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 “Now this is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 782 | ROM | 4 | 22 | i56a | figs-activepassive | ἐλογίσθη αὐτῷ εἰς δικαιοσύνην | 1 | Therefore this was also 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: “Because Abraham trusted God, God counted him as righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 783 | ROM | 4 | 22 | kmh2 | figs-explicit | ἐλογίσθη | 1 | The implication is that **it** refers to Abraham’s faith, which Paul explains in [4:20-21](../04/20.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Abraham’s faith was counted” or “how Abraham trusted God was reckoned” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 784 | ROM | 4 | 22 | kwzf | figs-abstractnouns | εἰς 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: “as being right with God” or “being righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 785 | ROM | 4 | 23 | ksp8 | figs-infostructure | 1 | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Now that ‘it was counted to him,’ was not written only for his sake” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | ||
| 786 | ROM | 4 | 23 | bfiw | figs-extrainfo | οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον | 1 | By **not written only for his sake**, Paul likely means to include all who trust in God. Since the expression is explained in the next verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) | |
| 787 | ROM | 4 | 23 | a92n | grammar-connect-words-phrases | δὲ | 1 | Now it was | Here, **Now** indicates that what follows is a summary of the idea of “the righteousness of faith” for “many nations” in [4:13-25](../04/13.md). Alternate translation: “However,” or “But,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 788 | ROM | 4 | 23 | r65c | writing-pronouns | αὐτὸν…αὐτῷ | 1 | only for his benefit | The pronouns **he** and **him** refer to Abraham. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Abraham’s … to him” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 789 | ROM | 4 | 23 | ae1u | writing-quotations | ὅτι ἐλογίσθη αὐτῷ, | 1 | Consider natural ways of introducing direct quotations in your language. Alternate translation: “that God said, ‘Faith was counted to him.’” or “that the scriptures say, ‘God counted him as righteous because he trusted.’” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
| 790 | ROM | 4 | 23 | jft0 | ἐλογίσθη αὐτῷ | 1 | See how you translated this phrase in [4:22](../04/22.md). | ||
| 791 | ROM | 4 | 24 | ffdm | figs-infostructure | ἀλλὰ καὶ δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν | 1 | If it would be more natural in your language, you could restructure these phrases. Alternate translation: “but also for our sake. God is about to count how we trust as being right with him as well: those of us who believe” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 792 | ROM | 4 | 24 | gy7c | grammar-connect-logic-contrast | ἀλλὰ καὶ | 1 | What follows the words **but also** here is in contrast to what was expected, that what God promised to Abraham was “not written only for his sake” (See [4:23](../04/23.md)). Instead, what God promised to Abraham is for all **those who believe**. Use a natural way in your language for introducing a contrast. Alternate translation: “yet also” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 793 | ROM | 4 | 24 | pfc9 | figs-exclusive | δι’ ἡμᾶς, οἷς μέλλει…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 all who are about … from the dead Jesus, the Lord of us all” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 794 | ROM | 4 | 24 | nc8x | figs-distinguish | οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν, τὸν Κύριον ἡμῶν, ἐκ νεκρῶν | 1 | This phrase gives us further information about faith that is **counted** as righteousness for those who live after Jesus died and resurrected. Paul is distinguishing between faith in the one true God before and after Christ lived. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “for whom God will count our faith as righteousness as well, if we continue to believe” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 795 | 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 did the action, Paul implies that “God” did it. Alternate translation: “to whom God is going to count as righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 796 | ROM | 4 | 24 | bu1m | writing-pronouns | μέλλει | 1 | Here the pronoun **it** refers to “faith” (See [4:20–22](../04/20)). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “faith is about” or “trusting in God is going” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 797 | ROM | 4 | 24 | artt | writing-pronouns | τὸν ἐγείραντα | 1 | The pronoun **one** refers to God. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “God who resurrected” (See: [[rc://en/ta/man/translate/writing-pronouns]])<br> | |
| 798 | ROM | 4 | 24 | i6vl | figs-idiom | ἐγείραντα…ἐκ νεκρῶν | 1 | Here, the phrase **raised from the dead** is an idiom meaning “resurrected from where dead people are.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “who resurrected … from death” or “resurrected … from the grave” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 799 | ROM | 4 | 24 | iq69 | figs-idiom | figs-nominaladj | 1 | Paul is using the adjective **the dead** 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: “where dead people are” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 800 | ROM | 4 | 25 | vngb | figs-distinguish | 1 | This verse gives us further information about Jesus. It is making a distinction between who Jesus is and what God has done to him. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “God handed over Jesus because of how we violated God’s laws, and God resurrected Jesus in order to make us right with himself” (See: [[rc://en/ta/man/translate/figs-distinguish]])<br> | ||
| 801 | ROM | 4 | 25 | irue | writing-pronouns | ὃς…ἡμῶν…τὴν δικαίωσιν ἡμῶν | 1 | The pronoun **who** refers to Jesus, and **our** refers to all **those who believe** in him (See [4:24](../04/24.md)). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Jesus … all of our … the vindication of us all” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 802 | 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: “God handed over Jesus … God resurrected Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 803 | ROM | 4 | 25 | b999 | figs-metaphor | ὃς παρεδόθη…ἠγέρθη | 1 | Paul speaks figuratively of Jesus as if he were something that could be sent to another person and an object to lift up. Paul means that God allowed people to kill, and then God resurrected Jesus after he died. If your readers would not understand what **was delivered up** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “God handed over Jesus … God resurrected him” or “God allowed others to kill Jesus … God made him alive after he died” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 804 | 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 right with God” or “because we transgressed … so God could vindicate us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> | |
| 805 | ROM | 5 | intro | i1dt | 0 | # Romans 5 General Notes<br><br>## Structure and formatting<br><br>Many scholars view verses 12-17 as some of the most important, but difficult, verses in Scripture to understand. Some of their richness and meaning has likely been lost while being translated from how the original Greek was constructed.<br><br>## Special concepts in this chapter<br><br>### Results of justification<br><br>How Paul explains the results of our being justified is an important part of this chapter. These results include having peace with God, having access to God, being confident about our future, being able to rejoice when suffering, being eternally saved, and being reconciled with God. (See: [[rc://en/tw/dict/bible/kt/justice]])<br><br>### “All sinned”<br><br>Scholars are divided over what Paul meant in verse 12: “And death spread to all people, because all sinned.” Some believe that all of mankind was present in the “seed of Adam.” So, as Adam is the father of all mankind, all of mankind was present when Adam sinned. Others believe that Adam served as a representative head for mankind. So when he sinned, all of mankind “fell” as a result. Whether people today played an active or passive role in Adam’s original sin is one way these views differ. Other passages will help one decide. (See: [[rc://en/tw/dict/bible/other/seed]] and [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/ta/man/translate/figs-activepassive]])<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. Paul describes Jesus as the “second Adam” in this chapter and the true son of God. He brings 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]]) | |||
| 806 | ROM | 5 | 1 | xmp3 | grammar-connect-logic-result | 1 | Connecting Statement: | 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 made right with God by trusting in him” or “We can have peace with God through our Lord Jesus Christ, since God makes us right with himself by trusting in him” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 807 | ROM | 5 | 1 | age4 | grammar-connect-words-phrases | δικαιωθέντες οὖν | 1 | Since we are justified | Here, **Therefore** indicates that what follows in [5:1-5](../05/01.md) is a new section that describes the results of being made right with God. Alternate translation (remove comma): “As a result of having been made right” or “So then, if we have been made right” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 808 | ROM | 5 | 1 | xott | figs-activepassive | δικαιωθέντες…ἐκ πίστεως | 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 when we trust him” or “since God justifies us through trusting in him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 809 | 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]]) | |
| 810 | ROM | 5 | 1 | p11y | figs-possession | εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν, διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | through our Lord Jesus Christ | This phrase gives us information about how the believer can **have peace with God**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “the Lord Jesus Christ allows us to have peace with God” (See: [[rc://en/ta/man/translate/figs-distinguish]])<br> |
| 811 | 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. Alternate translation: “we can live safely” or “let us live peacefully” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 812 | 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 or must live peacefully with God. If your readers would not understand what **have peace** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “let us try to live peacefully” or “we must live peacefully” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 813 | ROM | 5 | 1 | kjpb | figs-imperative | ἔχωμεν | 1 | The phrase **let us have peace** communicates an appeal rather than a command. Use a form in your language that communicates an appeal. Alternate translation: “we must have” (See: [[rc://en/ta/man/translate/figs-imperative]])<br> | |
| 814 | ROM | 5 | 2 | slyh | figs-abstractnouns | 1 | If your language does not use abstract nouns for the ideas of **the access** or **faith**, **grace**, or **hope**, you could express the same ideas another way. Alternate translation: “The Lord Jesus Christ also allows us through trusting in him to access how gracious God is … boastful, hopeful to experience God’s glory” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> | ||
| 815 | ROM | 5 | 1 | s6xd | figs-exclusive | ἔχωμεν…ἡμῶν | 1 | we … our | The pronouns **us** and **our** inclusively refer to all **those who believe** in Jesus (See [4:24–25](../04/24.md)). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “let us believers … our” (See: [[rc://en/ta/man/translate/figs-exclusive]])<br> |
| 816 | ROM | 5 | 1 | xaeg | guidelines-sonofgodprinciples | πρὸς τὸν Θεὸν, διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | In [5:1–5](../05/01.md), Paul highlights the interactive work of the Trinity in the salvation of believers in **Christ**. Here, the Old Testament title for **God**, **Lord**, is applied to **Jesus**, equating him with **God**. Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])<br> | |
| 817 | ROM | 5 | 2 | du8b | figs-distinguish | δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν, τῇ πίστει εἰς τὴν χάριν ταύτην | 1 | Through him we also have our access by faith into this grace in which we stand | This phrase gives us further information about how Jesus helps the believer. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “The Lord Jesus Christ also allows us through trusting in him to access God’s grace” (See: [[rc://en/ta/man/translate/figs-distinguish]]) |
| 818 | ROM | 5 | 2 | tsbo | writing-pronouns | οὗ | 1 | The pronoun **whom** refers to Jesus. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “through Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]])<br> | |
| 819 | ROM | 5 | 2 | i50u | figs-exclusive | καὶ…ἐσχήκαμεν…ἑστήκαμεν…καυχώμεθα | 1 | Unless otherwise noted, the pronoun **we** and its other forms (“us” or “our”) refer inclusively to all believers in Christ in chapter 5. Your language may require you to mark these forms. Alternate translation: “we believers also have … we believers stand … we believers boast” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 820 | 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 where someone could stand. He means that by trusting in Jesus it allows believers to confidently experience how gracious God is toward his people. If your readers would not understand what **grace in which we stand** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. 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]]) | |
| 821 | ROM | 5 | 2 | fsqg | figs-litany | καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ Θεοῦ | 1 | Paul uses a repetitive series of phrases in [5:2–4](..05/02.md) to show how powerful **hope** is. This repetitive style of speaking or writing is called a “litany.” This is a list of the ways Christians can “boast in the hope of the glory of God**. Paul goes on to say in [5:5](../05/05.md) that “hope does not disappoint.” Use a form in your language that someone would use to list things that express reasons to **hope**. (See: [[rc://en/ta/man/translate/figs-litany]]) | |
| 822 | ROM | 5 | 2 | dxcu | figs-metaphor | καυχώμεθα ἐπ’ ἐλπίδι | 1 | Here, **hope** is spoken of figuratively as though it were a person about whom someone could **boast**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “we assuredly boast” or “let us hopefully rejoice” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 823 | ROM | 5 | 2 | zp5p | figs-possession | τῆς δόξης τοῦ Θεοῦ | 1 | Paul is using possessive forms to describe how **glory** relates **God**. Use a natural way in your language to express these ideas. Here, **of the glory of God** could refer to: (1) the glorious life humans were meant to live (See [3:23](../03/23.md)). Alternate translation: “of sharing again in the glory God gave us” or “experiencing the glory that comes from God” (2) glorifying God (See also [5:11](../05/11.md) for **glory** and **boast**)). Alternate translation: “of glorifying God” or “of God’s glory” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 824 | ROM | 5 | 3 | q5p7 | grammar-connect-logic-contrast | οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα | 1 | Not only this | What follows the words **And not only this, but also** here is in contrast to what would be an expected response to **sufferings**. Use a natural way in your language for introducing a contrast. Alternate translation: “Not only can we boast in the hope of the glory of God, but we can even boast” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 825 | ROM | 5 | 3 | xho9 | grammar-connect-logic-result | καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται | 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 we also know that suffering brings about endurance, we boast in our sufferings” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 826 | ROM | 5 | 3 | c644 | figs-personification | καὶ καυχώμεθα ἐν ταῖς θλίψεσιν | 1 | Here, **sufferings** are spoken of figuratively as though they were a person about whom someone could **boast** (See [5:2](..05/02.md)). If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “we can also boast when we suffer” or “let us rejoice even if we are distressed” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 827 | 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** and **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]]) | |
| 828 | ROM | 5 | 4 | w7c2 | figs-ellipsis | 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 character produces hope” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | ||
| 829 | 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 a Christian trusts in God while **suffering**, he develops within them the character quality of **endurance**. If your readers would not understand what **brings about endurance** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “when we suffer God uses it to teach us how to endure” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 830 | ROM | 5 | 4 | dt8w | figs-abstractnouns | ἡ …ὑπομονὴ…ἐλπίδα | 1 | See how you translated **endurance** in [5:3](../05/03.md) and **hope** in [5:2](../05/02.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 831 | ROM | 5 | 4 | gjvh | figs-abstractnouns | δοκιμήν, ἡ δὲ δοκιμὴ | 1 | 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]]) | |
| 832 | ROM | 5 | 5 | u4xh | grammar-connect-logic-result | 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: “And because the love of God has been poured into our hearts through the Holy Spirit, who has been given to us–hope does not disappoint” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | ||
| 833 | ROM | 5 | 5 | rctz | figs-explicit | ἡ δὲ ἐλπὶς | 1 | The implication is that **hope** here refers to **the hope of the glory of God** in [5:2](../05/02.md). If it would be helpful to your readers, you could say that 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]])<br> | |
| 834 | ROM | 5 | 5 | zp3q | grammar-connect-words-phrases | δὲ | 1 | Here, **And** indicates that what follows summarizes Paul’s litany about **hope**. Alternate translation: “So” or “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])<br> | |
| 835 | ROM | 5 | 5 | pp1n | figs-personification | ἡ…ἐλπὶς οὐ καταισχύνει | 1 | that hope does not disappoint | Here, **hope** is spoken of figuratively as though it were a person who could **disappoint**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “being confident that we will once again live in the glorious way God intended, we are not disappointed” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 836 | 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 a something that could be **poured** out of a pitcher, and **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 your readers would not understand what it means to be shipwrecked in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “because the Holy Spirit, who God has given us, has deeply revealed how much God loves his people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 837 | 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 idea in active form or in another way that is natural in your language. If you must state who did the action, Paul says that “the Holy Spirit” did it. Alternate translation: “the Holy Spirit, who God gave us, poured out God’s love deep within us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 838 | ROM | 5 | 5 | oufg | guidelines-sonofgodprinciples | ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν | 1 | In [5:1–5](../05/01.md), Paul highlights the interactive work of the Trinity in the salvation of believers in Christ. Here it the **Holy Spirit** who pours out **the love of God** in the believer’s **heart** (See [Acts 2:17, 18, 33; 10:45; Titus 3:6] where both the Father and Jesus are agents in the giving or pouring out of **the Holy Spirit**)). Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 839 | ROM | 5 | 5 | clmb | figs-possession | ἡ ἀγάπη τοῦ Θεοῦ | 1 | Paul is using the possessive form to describe how **love** relates to **God**. Use a natural way to express this relationship. 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]]) | |
| 840 | ROM | 5 | 5 | glt1 | figs-metonymy | ἐν ταῖς καρδίαις ἡμῶν | 1 | Here, **hearts** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner beings” or “out deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
| 841 | ROM | 5 | 6 | gj4r | figs-parallelism | 1 | These two phrases **being weak** and **the ungodly** mean the same thing. Paul says the same thing twice, in slightly different ways, to show why **Christ** needed to die. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Indeed, while we were still weak and ungodly, at just the right time Christ died for us” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 842 | ROM | 5 | 6 | x5eg | grammar-connect-words-phrases | γὰρ | 1 | we | Here, **For** indicates that what follows in [5:6–8](../05/06.md) explains “the love of God” in [5:5](../05/05.md). Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 843 | ROM | 5 | 6 | xqr3 | figs-ellipsis | ἔτι …ὄντων ἡμῶν ἀσθενῶν | 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: “while we still were being weak” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 844 | ROM | 5 | 6 | lhy1 | figs-idiom | κατὰ καιρὸν | 1 | Here, the term **at the right time** is an Old Testament idiom meaning “in its proper season.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “at the appointed time” or “at God’s chosen time” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 845 | ROM | 5 | 6 | xl85 | figs-distinguish | ὑπὲρ ἀσεβῶν ἀπέθανεν | 1 | Here, **Christ died for the ungodly** gives us further information about what “the love of God” means in [5:5](../05/05.md). Paul means that God shows how much he loves his people by sending **Christ* to sacrificially die for their sake (See “blood” in [5:9](../05/09.md)). If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “died for the sake of godless ones” or “died on behalf of ungodly people” or “died in the place of those who are ungodly” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 846 | ROM | 5 | 6 | wc38 | figs-nominaladj | ἀσεβῶν | 1 | Paul is using the adjective **ungodly** as a noun in order to describe a group of people, in this case, **we**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “ungodly people” or “those who are godless” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 847 | ROM | 5 | 7 | o92c | figs-parallelism | 0 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how undeserving it is that Christ would die for “the ungodly” (See [5:6](..05/06.md)). If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “It would certainly be rare for anyone to die on behalf of a righteous or good person” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 848 | ROM | 5 | 7 | xv5w | figs-aside | 0 | For one will hardly die for a righteous man | Paul could be saying this as an aside in order to express how amazing it is that Christ would die for “the ungodly” (See [5:6](..05/06.md)). If this would be confusing in your language, you can place this verse in parentheses or use some other way that is natural in your language for indicating an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) | |
| 849 | ROM | 5 | 7 | h089 | figs-hypo | μόλις γὰρ…τις ἀποθανεῖται…γὰρ …τάχα | 1 | Paul is using a hypothetical situation to help his readers recognize how rare it is for someone dying on behalf of another. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Let us consider how rare it would be for someone to die … let us suppose that just maybe” (See: [[rc://en/ta/man/translate/figs-hypo]]) | |
| 850 | ROM | 5 | 7 | x036 | writing-pronouns | τις…τις | 1 | The pronoun **someone** refers to a hypothetical person that might **die** for someone else. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “a person … a person” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 851 | ROM | 5 | 7 | mqyq | writing-pronouns | καὶ τολμᾷ ἀποθανεῖν | 1 | Paul speaks figuratively of dying as if it were a dare or challenge 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 what **dare to die** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “might even be willing to die” or “would even be brave enough to die” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 852 | ROM | 5 | 8 | ednw | grammar-connect-logic-contrast | δὲ | 1 | What follows the word **But** here is in contrast to what was expected, that **Christ** would die for godly people. Instead, Christ died for **sinners**. Use a natural way in your language for introducing a contrast. Alternate translation: “However” or “Instead,” or “On the contrary,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 853 | 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]]) | |
| 854 | 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]])<br> | |
| 855 | ROM | 5 | 8 | fel5 | figs-infostructure | ὅτι 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: “by the fact that Christ died for us, even while we were still sinners” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 856 | ROM | 5 | 8 | c8vd | figs-distinguish | ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν | 1 | This phrase gives us further information about how much love God has for his people. Paul is pointing out how undeserving God’s people are of **his own love**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “in this way: even while we were still sinners” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 857 | ROM | 5 | 8 | oz1w | figs-ellipsis | ἔτι ἁμαρτωλῶν ὄντων ἡμῶν | 1 | Paul is leaving out some of the words that a sentence would need in many languages to be complete (See also [5:6](../05/06.md)). If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “while we still were being sinners” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 858 | ROM | 5 | 8 | w7hy | figs-nominaladj | ἁμαρτωλῶν | 1 | Paul is using the adjective **sinners** 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 lived sinfully” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 859 | ROM | 5 | 9 | vnxd | grammar-connect-logic-result | 1 | Here, **then** introduces a result clause. If it would be more natural in your language, you could rearrange the order of these phrases to make this explicit. Alternate translation: “As a result, how much more now will we be saved from the wrath, since we have been made righteous by his blood” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | ||
| 860 | ROM | 5 | 9 | tewt | grammar-connect-words-phrases | πολλῷ οὖν μᾶλλον | 1 | Here, **Much more then** strongly emphasizes that what follows is another important result of **having been made right** with God. Use a natural way in your language to express strong emphasis. Alternate translation: “It is much more certain” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 861 | ROM | 5 | 9 | x9yi | figs-activepassive | δικαιωθέντες…σωθησόμεθα | 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. If you must state who did the actions, Paul implies that “God” did them. Alternate translation: “God has made us right with himself … God will save us” or “God has justified … God will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 862 | ROM | 5 | 9 | nvs3 | figs-metonymy | ἐν τῷ αἵματι αὐτοῦ | 1 | blood | Paul is figuratively describing Christ’s death by association with **his blood**, which is related to his sacrificial death (See the same phrase in [3:25](../03/25.md)). If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “on the basis of his sacrificial death” or “by his death” or “in his sacrifice” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 863 | ROM | 5 | 9 | kmky | figs-possession | δι’ αὐτοῦ | 1 | Paul is using the possessive form to describe how people are **saved**. Use a natural way in your language to express this idea. Here, **through him** could refer to: (1) Jesus. Alternate translation: “through Jesus” or (2) Jesus’ blood. Alternate translation: “through it” (3) both Jesus and his blood. Alternate translation: “through his blood” or “through Jesus’ blood” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 864 | ROM | 5 | 9 | wsda | figs-personification | ἀπὸ τῆς ὀργῆς | 1 | Here, **wrath** is spoken of figuratively as though it were person from whom someone needs to be saved or rescued. Paul means that believers in Christ are saved from experiencing God’s wrath or being punished by God. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “from experiencing God’s wrath” or “from being punished by God” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 865 | ROM | 5 | 9 | bev3 | figs-abstractnouns | τῆς ὀργῆς | 1 | his wrath | Here, **the** indicates a specialized meaning of **wrath**. If your language does not use an abstract noun for this idea, you could express the idea behind the abstract phrase **the wrath** in another way. Here, **the wrath** refers to “the day of wrath” (See note at [2:05](../02/05.md) for **the day of wrath**)). Alternate translation: “the Final Judgment” or “the Final Punishment” or “from when God finally judges sinners” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 866 | ROM | 5 | 10 | wply | grammar-connect-words-phrases | γὰρ | 1 | Here what follows **For** in [5:10–11](../05/10.md) further explains and summarizes this section about having “peace with God through our Lord Jesus Christ” (See [5:1](..05/01.md)). Alternate translation: “In summary” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 867 | ROM | 5 | 10 | mz06 | grammar-connect-condition-fact | εἰ γὰρ 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 Pau; is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Actually, since when we were enemies” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) | |
| 868 | ROM | 5 | 10 | ok87 | figs-nominaladj | ἐχθροὶ ὄντες | 1 | Paul is using the adjective **enemies** 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: “while being people who were God’s enemies” or “while we were hostile” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 869 | ROM | 5 | 10 | rnc5 | figs-activepassive | κατηλλάγημεν τῷ Θεῷ…καταλλαγέντες, σωθησόμεθα | 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. If you must state who did these actions, Paul implies that “God” did them. Alternate translation: “God reconciled us to himself … since God reconciled us, he will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 870 | ROM | 5 | 10 | cu3c | guidelines-sonofgodprinciples | τοῦ Υἱοῦ αὐτοῦ | 1 | Son | Here, **Son** is an important title that describes the relationship between God and Jesus. Be sure to accurately translate this title in your translation. Alternate translation: “of God’s Son” or “Jesus his Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 871 | 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 this phrase in [5:9](../05/09.md)). Use a natural way in your language to express strong emphasis. Alternate translation: “it is much more certain” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 872 | ROM | 5 | 10 | fky8 | grammar-connect-words-phrases | διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ…ἐν τῇ ζωῇ αὐτοῦ | 1 | Here, **death** and **life** are spoken of figuratively as though they were people who could reconcile and save someone. Paul means that God shows how much he loves his people by sending **his Son* to sacrificially die for their sake, and that God will save them from eternal death and punishment (See note for “the wrath” in [5:9](../05/09.md) because Jesus conquered death by resurrecting after he died. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “because Jesus sacrificially died for our sake … will God save us from eternal death because Jesus conquered death by resurrecting after he died” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
| 873 | ROM | 5 | 11 | a0vk | grammar-connect-logic-contrast | οὐ μόνον δέ, ἀλλὰ καὶ | 1 | What follows the words **And not only this, but also** emphasizes that it is not only what God has done for his people in Christ that is important (See the same phrase in [5:3](../05/03.md)), but that **we also boast in God**. Use a natural way in your language for introducing a contrast. Alternate translation: “Not only will we be saved by his life, but we should also continue to boast” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 874 | ROM | 5 | 11 | zp36 | figs-metaphor | 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 your readers would not understand what **boast in God** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “we also boast about how great God is” or “boast because of God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 875 | ROM | 5 | 11 | x3wh | guidelines-sonofgodprinciples | ἐν τῷ Θεῷ, διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | Here Paul highlights the interactive work of the Trinity in the salvation of believers in **Christ**. Here, the Old Testament title for **God**, **Lord**, is applied to **Jesus**, equating him with **God**. Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 876 | ROM | 5 | 11 | r0zj | figs-distinguish | δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν | 1 | This clause summarizes how Jesus saves the believer (See [5:1–2](../05/01.md) for similar wording)). If this is not understood in your language, you can make the relationship between these phrases clearer by starting a new sentence or some other way. Alternate translation (replace previous comma with a period): “It is through the death of Lord Jesus Christ on our behalf that we become reconciled with God” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 877 | 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 become reconciled with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 878 | ROM | 5 | 12 | k1xa | figs-parallelism | 0 | This verse communicates similar ideas. Paul says the same thing twice, in slightly different ways, to show the widespread effects of **sin** and **death*. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “For this reason, one man caused sin and then death to enter the world; and death and then sin spread throughout the human race” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 879 | ROM | 5 | 12 | hjx4 | grammar-connect-words-phrases | διὰ τοῦτο | 1 | Connecting Statement: | Here, **Therefore** indicates that what follows in [5:12–21](../05/12.md) is Paul’s explanation of the relationship between human **sin** and God’s grace. Alternate translation: “For this reason” or “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 880 | ROM | 5 | 12 | wf9f | figs-personification | 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, **sin** and **death** are spoken of figuratively as though they were persons who could travel to different places. 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 be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “because one man sinned, he would die. All human beings born after that one man would die too because of the effects of his sinning” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 881 | ROM | 5 | 12 | pa8s | figs-explicit | δι’ ἑνὸς ἀνθρώπου | 1 | The implication is that the **one man** is Adam, the first human being. If it would be helpful to your readers, you could say that explicitly, since “Adam” is not mentioned until [5:14](../05/14.md). Alternate translation: “through the one man Adam” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 882 | ROM | 5 | 12 | a7ml | writing-symlanguage | δι’ ἑνὸς | 1 | The number **one** is a symbol of unity. Paul uses this possessive form **through one** twelve times in [5:12-19](../05/12.md) to emphasize the unity of Jesus with humanity. Be sure to retain this important phrase throughout your translation of this section. (See: [[rc://en/ta/man/translate/writing-symlanguage]])<br> | |
| 883 | ROM | 5 | 12 | smc2 | figs-abstractnouns | ἡ ἁμαρτία…τῆς ἁμαρτίας ὁ θάνατος…ὁ θάνατος | 1 | Here, **the** indicates a specialized meaning of **sin** and **death**. If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract phrases **the sin** and **the death** in another way. Here, **the sin** and **the death** mean “death ruled” and “sin ruled” (See [5:14,21](..05/14/.md)). Alternate translation: “the power of sin … the power of sin, the power of death … the power of death” or “the dominion of sin … the dominion of sin, the dominion of death … the dominion of death” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 884 | 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 context. Alternate translation: “and the death entered the world through the sin” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 885 | ROM | 5 | 12 | l7wr | grammar-connect-logic-result | καὶ οὕτως | 1 | Here, **so** introduces a result clause. Use a natural way in your language for introducing a result clause. Alternate translation: “and as a result,” or “so then also” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 886 | 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” or “humanity” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 887 | ROM | 5 | 12 | jy25 | writing-pronouns | ἐφ’ ᾧ | 1 | The phrase translated **concerning which** is a singular. If this might confuse your readers, you could say the meaning explicitly (See also the introductory notes at the beginning of this chapter). The pronoun **which** could refer to: (1) **death**. Alternate translation: “because of this death” or “concerning this death” (2) the effect of **sin** and **death**. Alternate translation: “because of the dominion of sin and death” or “concerning the dominion of sin and death” (3) **the one man**. Alternate translation: “because of the one man” or “concerning the one man” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 888 | ROM | 5 | 12 | si2i | writing-pronouns | 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]]) | |
| 889 | ROM | 5 | 13 | pkzc | figs-aside | 0 | In [5:13–17](../05/13.md), Paul could be saying this as an aside in order to explain the relationship between **law** and **sin** and **death**. If this would be confusing in your language, you could use parentheses or some other way in your language to indicate an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) | ||
| 890 | 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]]) | |
| 891 | ROM | 5 | 13 | at4i | grammar-connect-logic-result | γὰρ | 1 | Here, **For** introduces a reason clause. Paul is giving the reason why death caused **sin** until “the law came in so that the trespass might increase” (See [5:20](../05/20.md)). Alternate translation: “This is because” or “This is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 892 | ROM | 5 | 13 | w185 | figs-possession | ἄχρι…νόμου | 1 | Paul is using the possessive form to describe how the time period **until** relates to **law**. Use a natural way in your language to express this idea. Here, **until** could refer to: (1) the time until **law** was given. Alternate translation: “For up to the time God gave his law to the Jews … since God’s law did not exist” (2) the whole time the law was in effect until Christ came. Alternate translation: “until the end of the law … when the law was no longer in effect” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 893 | ROM | 5 | 13 | v51t | figs-abstractnouns | ἁμαρτία…ἁμαρτία | 1 | See how you translated **sin** in [5:12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 894 | ROM | 5 | 13 | uyd4 | figs-personification | ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ | 1 | Here, **sin** is spoken of figuratively as though it were a person located in the world and who could be charged with sinning. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “there were still people in the world who sinned, but their sinful way of life” (See: [[rc://en/ta/man/translate/figs-personification]])<br> | |
| 895 | ROM | 5 | 13 | izno | grammar-connect-logic-contrast | δὲ | 1 | What follows the word **but** here is in contrast to what was expected, that God would count sin against people. Instead, **sin** has no legal consequences until **the law** is given. Use a natural way in your language for introducing a contrast. Alternate translation: “instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 896 | 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 reckon it as sinning” or “God did not impute it as sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 897 | ROM | 5 | 14 | ev8a | grammar-connect-logic-contrast | ἀλλὰ | 1 | Nevertheless, death | What follows the word **Nevertheless** here is in contrast to what was expected, that since there was no law, there would be no consequences for doing what is wrong. Instead, Paul restates that **death** is the problem for humanity, not breaking the law God gave to his people. Use a natural way in your language for introducing a contrast. Alternate translation: “Although this is true” or “Instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 898 | ROM | 5 | 14 | bd3q | figs-personification | ἐβασίλευσεν ὁ θάνατος | 1 | death ruled from Adam until Moses | Here, **death** is spoken of figuratively as though it were a king. Paul means that every person was under the control of **death**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “all humans came under the control of death” or “no human could escape dying” or “human life inevitably ended in death” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 899 | ROM | 5 | 14 | u66m | figs-abstractnouns | ὁ θάνατος | 1 | See how you translated **death** in [5:12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 900 | ROM | 5 | 14 | pdrh | figs-merism | ἀπὸ Ἀδὰμ μέχρι Μωϋσέως | 1 | Paul speaks figuratively, using these two people to represent the period of time between **Adam** and **Moses**. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “from the time when Adam sinned until the time when God gave Moses his law” (See: [[rc://en/ta/man/translate/figs-merism]])<br> | |
| 901 | 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 is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “even over the people who did not disobey in the same way as Adam did” (See: [[rc://en/ta/man/translate/figs-distinguish]]) | |
| 902 | 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 as Adam transgressed, who typifies the coming one” or “exactly how Adam transgressed, who patterns he who will come” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 903 | 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 shape or drawing. Paul means that **Adam** represents humanity. If your readers would not understand what it means to be **a pattern** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “Adam, who is a replica of he who is coming” or “Adam, who models the coming one” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 904 | ROM | 5 | 14 | mu4s | figs-possession | τοῦ μέλλοντος | 1 | Paul is using the possessive form to describe how **pattern** relates to **the one who is coming**. Paul means that Adam represents the ideal human being, Jesus, who will come in the future (See [5:15](../05/15.md)). 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-possession]]) | |
| 905 | ROM | 5 | 15 | xodg | grammar-connect-logic-contrast | ἀλλ’ | 1 | Here, what follows **But** contrasts **the trespass** with **the gift**. Use a natural way in your language for introducing a contrast. Alternate translation: “However” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 906 | 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 these ideas of **trespass**, **gracious gift**, **grace**, and **gift** you could express the same ideas with verbal forms. Alternate translation: “since Adam rebelled … 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]])<br> | |
| 907 | ROM | 5 | 15 | aobk | figs-ellipsis | οὕτως καὶ | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “so also is” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 908 | ROM | 5 | 15 | sful | grammar-connect-words-phrases | γὰρ | 1 | Here, **For** indicates that what follows explains the difference between **the trespass** and **the gracious gift**. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 909 | ROM | 5 | 15 | yxej | grammar-connect-condition-contrary | 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: “since” or “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) | |
| 910 | ROM | 5 | 15 | kdhb | figs-possession | τῷ τοῦ ἑνὸς παραπτώματι | 1 | Paul is using the possessive form to describe **the trespass** that comes from **one** man. If this is not clear in your language, you could use the adjective “one man’s” instead of the adjective “one” or a verb form. Alternate translation: “by one man’s trespass” or “because one man trespassed” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 911 | ROM | 5 | 15 | mm6y | figs-nominaladj | τοῦ ἑνὸς | 1 | Paul is using the adjective **one** as a noun in order to refer to Adam (See [5:14](../05/14.md)). Your language may use adjectives in the same way. If not, you could make these references explicit. Alternate translation: “Adam, the one man” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 912 | 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 group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “many people … many people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])<br> | |
| 913 | ROM | 5 | 15 | h6c3 | grammar-connect-words-phrases | πολλῷ μᾶλλον | 1 | Here, **much more** strongly emphasizes the difference between the results of **the trespass** of Adam and the **grace of God** that comes through **Jesus Christ** (See how you translated this phrase in [5:10](../05/10.md)). 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]]) | |
| 914 | 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 the adjective “God’s” instead of the noun “God,” or another way. Alternate translation: “God’s grace” or “the grace from God” or “how kind God is” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 915 | ROM | 5 | 15 | wn36 | figs-possession | τοῦ ἑνὸς ἀνθρώπου | 1 | Paul is using the possessive form to describe how **the grace** relates to **the one man** Jesus Christ. 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]]) | |
| 916 | ROM | 5 | 15 | fuyz | guidelines-sonofgodprinciples | τοῦ Θεοῦ…Ἰησοῦ Χριστοῦ | 1 | Here Paul highlights the interactive work of the Trinity in the salvation of believers **by the grace of God** and **Jesus Christ**. Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 917 | ROM | 5 | 15 | lydx | figs-possession | τῇ τοῦ ἑνὸς ἀνθρώπου, Ἰησοῦ Χριστοῦ | 1 | Paul is using the possessive form to describe how **grace** relates to **the one man, Jesus Christ**. Use a natural way to express this idea. Here, **grace** could refer to: (1) grace through Jesus. Alternate translation: “that comes through the one man, Jesus Christ” (2) grace from Jesus. Alternate translation: “that comes from the one man, Jesus Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 918 | 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 phrases. Alternate translation: “abounded unto 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]])<br> | |
| 919 | ROM | 5 | 16 | ns9a | grammar-connect-logic-result | 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: “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]])<br><br> | ||
| 920 | ROM | 5 | 16 | uh4x | grammar-connect-logic-contrast | καὶ | 1 | followed many trespasses | What follows the word **And** here contrasts the way **the gift** and **the judgment** happened. Use a natural way in your language for introducing a contrast. Alternate translation: “But” or “Yet” or “However” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])<br> |
| 921 | ROM | 5 | 17 | n5zx | grammar-connect-words-phrases | γὰρ | 1 | Here, **For** indicates that what follows explains the difference between **the trespass** and **the gift** (See [5:15](../05/15.md) for similar ideas)). Alternate translation: “For this reason” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) <br> | |
| 922 | ROM | 5 | 17 | mhtc | grammar-connect-condition-contrary | εἰ | 1 | <br>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: “since” or “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) | |
| 923 | ROM | 5 | 17 | lcyd | figs-possession | τῷ τοῦ ἑνὸς παραπτώματι | 1 | See how you translated this phrase in [5:15](../05/15.md). (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 924 | ROM | 5 | 17 | whbf | figs-nominaladj | τοῦ ἑνὸς…τοῦ ἑνός…τοῦ ἑνὸς | 2 | See how you translated these nominal adjectives in [5:16](../05/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 925 | 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 one man trespassed, the fact that people die … how excessively kind God is and how he gives people a right relationship with him … by living eternally” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 926 | ROM | 5 | 17 | kz6z | figs-personification | ὁ θάνατος ἐβασίλευσεν | 1 | death ruled | See how you translated this phrase in [5:14](../05/14.md). (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 927 | ROM | 5 | 17 | lf7t | grammar-connect-words-phrases | πολλῷ μᾶλλον | 1 | See how you translated this phrase in [5:15](../05/15/.md). (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 928 | 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: “because of the one man Jesus Christ will … reign in life” (See: [[rc://en/ta/man/translate/figs-infostructure]]) | |
| 929 | ROM | 5 | 17 | xy6h | figs-metaphor | οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες, ἐν ζωῇ βασιλεύσουσιν | 1 | Paul speaks figuratively of these people as if they were kings in a location called **life**. He means that they **will rule** with **Jesus Christ** and live eternally. If your readers would not understand what **rule in life** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “will those receive the abundance of grace and the gift of righteousness rule and live eternally” or “will those receive the abundance of grace and the gift of righteousness live as kings forever” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 930 | ROM | 5 | 17 | nr25 | figs-distinguish | οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες | 1 | This clause gives describes the people who will **rule in life**. It is not making a distinction between **those who receive** and those who **rule**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “those who receive the abundance of grace and the gift of righteousness also” (See: [[rc://en/ta/man/translate/figs-distinguish]])<br> | |
| 931 | ROM | 5 | 17 | o8c3 | figs-possession | οἱ…τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες | 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: “those who receive the gift of being made righteous” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 932 | ROM | 5 | 17 | fodc | figs-possession | οἱ τὴν περισσείαν τῆς χάριτος… λαμβάνοντες | 1 | Paul is using the possessive form to describe **abundance** that comes from **grace**. If this is not clear in your language, you could use the adjective “abundant” instead of the noun “abundance” or a verbal form. 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]]) | |
| 933 | ROM | 5 | 18 | e7cq | figs-ellipsis | 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, just as one man trespassed and this caused all men to become condemned, so also one man acted righteous and this 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 | Here, **So then** indicates that what follows in [5:18–21](../05/18.md) summarizes the ideas of [5:12–17](../05/12.md). Alternate translation: “Therefore” or “Finally” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 935 | ROM | 5 | 18 | z0jq | figs-abstractnouns | παραπτώματος…κατάκριμα…δικαιώματος…δικαίωσιν | 1 | See how you translated these abstracts nouns in [4:25; 5:16](../04/25.md)(See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 936 | 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 this word in [5:12](../05/12.md). Alternate translation: “all humanity … all humanity” or “all people … all people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
| 937 | ROM | 5 | 18 | bcm2 | figs-possession | δικαίωσιν ζωῆς | 1 | Paul is using the possessive form to describe how **justification** relates to **life**. Use a natural way in your language to express this idea. Alternate translation: “justification that brings eternal life” or “eternal justification” or “justification which is eternal life” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 938 | ROM | 5 | 18 | bmey | ζωῆς | figs-explicit | 1 | Here the implication is that **life** refers to “eternal life” (See “rule in life” in [5:17](../05/17.md) and [2:7](../02/07.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “of eternal life” or “for living eternally” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 939 | ROM | 5 | 16 | jlvs | figs-ellipsis | οὐχ | 1 | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “is not” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 940 | ROM | 5 | 19 | zp4r | figs-parallelism | 0 | These two clauses mean the opposite thing. Paul says the same thing twice, in opposite ways, to show the contrast between Adam and Christ. Be sure to retain the similar forms to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) | ||
| 941 | ROM | 5 | 19 | hj69 | grammar-connect-words-phrases | ὥσπερ γὰρ | 1 | Here, **For just as** links what follows by using wording that is similar to the beginning of [5:18](../05/18.md). Alternate translation: “Indeed, in the same way, as” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 942 | ROM | 5 | 19 | z8r8 | figs-abstractnouns | διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου…διὰ τῆς ὑπακοῆς τοῦ ἑνὸς | 1 | If your language does not use abstract nouns for these ideas of **disobedience** and **obedience**, you could express the same ideas with verbal forms. Alternate translation: “because the one man Adam disobeyed … because the one man Jesus obeyed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 943 | ROM | 5 | 19 | qpsm | figs-explicit | τοῦ ἑνὸς ἀνθρώπου…τοῦ ἑνὸς | 1 | The implication is that **one man** refers to “Adam” and **the one** refers to “Jesus Christ” (See [5:14–15](../05/14.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “of the one man Adam … the one man Jesus Christ” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
| 944 | ROM | 5 | 19 | q8lj | figs-activepassive | ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί…δίκαιοι κατασταθήσονται οἱ πολλοί | 1 | the many were made sinners | 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” appointed this to happen. Alternate translation: “God appointed the many people as sinful … God will appoint the many people as righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 945 | ROM | 5 | 19 | huig | figs-nominaladj | ἁμαρτωλοὶ …οἱ πολλοί…δίκαιοι …οἱ πολλοί | 1 | Paul is using the adjectives **many**, **sinners**, and **righteous** as nouns in order to describe groups of people (See how you translated **many** in [5:15](../05/15.md)). Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “many…sinful people…many…righteous people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
| 946 | ROM | 5 | 20 | zsxd | grammar-connect-words-phrases | δὲ | 1 | Here, **Now** indicates that what follows in [5:20–21](..05/20.md) links how **sin** and **grace** relate. Alternate translation: “Not only that, but when” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 947 | ROM | 5 | 20 | ttcw | figs-abstractnouns | νόμος…τὸ παράπτωμα…ἡ ἁμαρτία… ἡ χάρις | 1 | See how you translated the abstract nouns: **law** in [5:12–13](../05/12.md), **trespass** in [5:15–18](../05/15.md), **sin** in [5:12–13](../05/12.md), and **grace** in [5:15;17](../05/15.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 948 | ROM | 5 | 20 | w958 | figs-personification | παρεισῆλθεν | 1 | the law came in | Since the Greek word that ULT translates as **came in** can mean to sneak in unnoticed (See Galatians 2:4; Jude 1:4](gal/02/04.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]]) |
| 949 | 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 crops. He means that the power or influence of these concepts expanded throughout humanity. If your readers would not understand what ** increase** or **abounded** mean in this context, you could use equivalent metaphors from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “how people trespass God’s commands would become more evident … people living sinfully became more evident, how gracious God is became even more obvious” (See: [[rc://en/ta/man/translate/figs-metaphor]])<br> | |
| 950 | ROM | 5 | 20 | wbh3 | ἵνα πλεονάσῃ τὸ παράπτωμα | 1 | Use a natural way in your language for expressing the ideas of result or purpose. This clause could refer to: (1) the result of God’s purpose of giving **the law**. Alternate translation (with preceding comma): “causing how much people trespass what God commands to increase” (2) God’s purpose in giving **the law**. Alternate translation: “in order to expose how much people trespass what God commands” (3) both God’s purpose and the result of his giving **the law**. Alternate translation (with preceding comma): “to cause an increase in how much people trespass” | ||
| 951 | ROM | 5 | 20 | k6da | grammar-connect-logic-contrast | δὲ | 2 | What follows the word **But** here is in contrast to what was expected, that the God’s **grace** actually became more evident when **sin increased**. Use a natural way in your language for introducing a contrast. Alternate translation: “However” or “Yet” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 952 | ROM | 5 | 20 | godn | figs-metaphor | οὗ | 1 | Paul speaks figuratively of **sin** and **grace** as if they were located somewhere. Here, **where** indicates the influence or power of **sin** and **grace**. If your readers would not understand what **where** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “whatever ways” or “however” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 953 | ROM | 5 | 21 | ycy7 | grammar-connect-logic-result | ἵνα | 1 | This phrase introduces a result clause. Use a natural way in your language to indicate result. Alternate translation: “so then” or “as a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 954 | ROM | 5 | 21 | wmy8 | figs-personification | ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ…χάρις βασιλεύσῃ διὰ δικαιοσύνης, εἰς ζωὴν αἰώνιον | 1 | as sin ruled in death | Here, **sin** is spoken of figuratively as though it were a king of a place called **death**. Here, **righteousness** is spoken of figuratively as though it were a prince ruling on behalf of a king called **grace**. Paul means that **sin** causes everyone to die, and God’s **grace** allows people to become righteous, so they can live eternally. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “in the same way as living sinfully causes death, the same is true for how gracious God is, that by making people right with himself they can live eternally” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 955 | ROM | 5 | 21 | leu9 | figs-abstractnouns | ἡ ἁμαρτία ἐν τῷ θανάτῳ…ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης, εἰς ζωὴν αἰώνιον | 1 | See how you translated the abstract nouns: **sin** in [5:20](../05/20.md), **death** and **righteousness** in [5:17](../05/17.md), **grace** in [5:20](../05/20.md), and **everlasting life** in [2:7](../02/07.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 956 | ROM | 5 | 21 | pygl | grammar-connect-logic-goal | οὕτως | 1 | This phrase introduces a purpose clause. Paul is stating the purpose for which God revealed his **grace**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that” or “for the purpose that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 957 | ROM | 5 | 21 | j9lf | figs-parallelism | διὰ δικαιοσύνης, εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that the **righteousness** of **Jesus Christ** is how **grace** rules (See also [5:17](../05/17.md)). If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “leading to everlasting life through how Jesus Christ our Lord makes people righteous” or “bringing eternal life by how righteous Jesus Christ our Lord is” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 958 | ROM | 6 | intro | v522 | 0 | # Romans 6 General Notes<br><br>## Structure and formatting<br><br>Paul begins this chapter by answering how someone might hypothetically object to what he taught in Chapter 5. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>## Special concepts in this chapter<br><br>### Against the Law<br><br>In this chapter, Paul refutes the teaching that Christians can live however they want after they are saved. Scholars call this “antinomianism” or being “against the law.” To motivate godly living, Paul recalls the great price Jesus paid for a Christian to be saved. (See: [[rc://en/tw/dict/bible/kt/save]] and [[rc://en/tw/dict/bible/kt/godly]])<br><br>### Servants of sin<br><br>Before believing in Jesus, sin enslaves people. God frees Christians from serving sin. They are able to choose to serve Christ in their lives. Paul explains that when Christians choose to sin, they willingly choose to sin. (See: [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/sin]])<br><br>### Fruit<br><br>This chapter uses the imagery of fruit. The image of fruit usually refers to a person’s faith producing good works in their life. (See: [[rc://en/tw/dict/bible/other/fruit]] and [[rc://en/tw/dict/bible/kt/righteous]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Death<br><br>Paul uses “death” many different ways in this chapter: physical death, spiritual death, sin reigning in the heart of man, and to end something. He contrasts sin and death with the new life provided by Christ and the new way Christians are supposed to live after they are saved. (See: [[rc://en/tw/dict/bible/other/death]]) | |||
| 959 | 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? | Paul is using rhetorical questions in [6:1–3](../06/01.md) to reject certain rumors that misrepresent his teachings (See [3:8](../03/08.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 or communicate the emphasis in another way. Alternate translation: “We certainly are not saying that people should keep sinning so that God will be more gracious!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 960 | ROM | 6 | 1 | fxgw | grammar-connect-words-phrases | τί οὖν | 1 | Here, **What then** marks a change in topic in [6:1–11](../06/01.md), where Paul teaches about the connection between Christian baptism and union with Christ’s death and resurrection. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 961 | ROM | 6 | 1 | fj9e | figs-exclusive | ἐροῦμεν? ἐπιμένωμεν | 1 | we say | When Paul says **we** the first time, he is speaking of himself and the other apostles, so **we** would be exclusive (See the similar language in [3:8](../03/08.md)). However, when Paul says **we** the second time, he seems to be including all “who were baptized into Christ Jesus” (See [6:3](../06/03.md), so the second use of **we** would be inclusive of all Christians. Your language may require you to mark these forms. Alternate translation: “will we apostles say? Should we believers in Christ” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 962 | ROM | 6 | 1 | sa16 | figs-metaphor | ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ | 1 | Paul speaks figuratively of **sin** as if it were a location. He means that Christians should no longer **continue** to live sinfully. He also speaks figuratively of **grace** as though it were a crop (See [5:20](../05/20.md)). He speaks of the power or influence of **grace** expanding in the lives of Christians. If your readers would not understand what **in sin** or **increase** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “Should we continue to live sinfully so that we can experience more of how gracious God is” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 963 | ROM | 6 | 1 | ju6f | figs-quotations | ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ? | 1 | If it would be more natural in your language, you could express this as an exclamatory direct quotation. Alternate translation (change preceding question mark to a comma): “‘Should we continue in sin so that grace may increase?!’” (See: [[rc://en/ta/man/translate/figs-quotations]]) | |
| 964 | 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]]) | |
| 965 | ROM | 6 | 1 | rsny | figs-declarative | ἐπιμένωμεν | 1 | Paul could be using the question form, **Should we**, as an exclamation that communicates an appeal. If this is confusing in your language, you can use a more natural form for making an appeal. Alternate translation (change preceding question mark to a comma): “We must” or “Let us” (See: [[rc://en/ta/man/translate/figs-declarative]]) | |
| 966 | ROM | 6 | 1 | f5qt | grammar-connect-logic-goal | ἵνα | 1 | This phrase introduces a purpose clause. Paul is stating the 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 that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) | |
| 967 | ROM | 6 | 2 | pa6g | figs-exclamations | μὴ γένοιτο | 1 | **May it never be** is an exclamatory phrase that communicates a strong prohibition (See how you translated this phrase in [3:31](../03/31.md)). (See: [[rc://en/ta/man/translate/figs-exclamations]]) | |
| 968 | ROM | 6 | 2 | rgte | figs-metaphor | οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ? | 1 | Paul speaks figuratively of **sin** as if were a location where Christians could live or die. He means that for baptized Christians the spiritual kingdom of sin and death (See [5:14,17,21](../05/14.md) lost its power over them when Christ was crucified (See [6:6](../06/06.md)). If your readers would not understand what **to die to sin** or **live in it** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “We who are no longer dominated by sinning, how could we still live as though we are dominated by sinning” or “Since we are not dominated by sinning anymore, we certainly cannot still live sinfully!” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 969 | ROM | 6 | 2 | gddr | figs-exclusive | οἵτινες ἀπεθάνομεν | 1 | Unless otherwise noted, **we** and “our” are inclusive of all Christians in this chapter. Your language may require you to mark these forms. Alternate translation: “We believers who in Christ died” or “We Christians who died” (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
| 970 | ROM | 6 | 3 | ok3v | grammar-connect-words-phrases | ὅτι | 1 | Here, **of the fact that** indicates that what follows is the rhetorical answer to the question of **are you ignorant**. Alternate translation: “of this reality:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])<br> | |
| 971 | ROM | 6 | 3 | wh26 | writing-pronouns | ὅσοι | 1 | The pronoun **as many as** refers to those people who **were baptized into Christ Jesus**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “as many people as” or “however many of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 972 | ROM | 6 | 3 | bd11 | figs-activepassive | ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν | 1 | Paul speaks figuratively of **Christ Jesus** and **his death** as if they were locations where someone could **be baptized**. He means that people who are **baptized** as Christians are united to **Christ Jesus** and spiritually share in benefits of **his death**. If your readers would not understand what **baptized into** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “become baptized as a Christians are united to Christ Jesus and also as many as become baptized are united to his death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 973 | ROM | 6 | 3 | jfs4 | figs-parallelism | ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show what happens when a Christian is **baptized**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “become baptized as Christians are spiritually united to Christ Jesus and spiritually participate in his death” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 974 | 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]])<br> | |
| 975 | ROM | 6 | 4 | ufp9 | figs-parallelism | συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον | 1 | This sentence means the same thing as [6:3](../06/03.md). Paul says the same thing twice, in slightly different ways, to show what happens in Christian **baptism**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 976 | ROM | 6 | 4 | f4va | figs-metaphor | συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον | 1 | We were buried, then, with him through baptism into death | Paul speaks figuratively of **baptism** as if it were a burial. He means that in the physical act of going under the water in **baptism**, the Christian ceases to be under the control of eternal **death** (See “died to sin” in [6:2](../06/02.md)). If your readers would not understand what **buried** and **baptism into death** mean in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “So then, being baptized represents being buried with Christ in his tomb” or “When we were baptized, we ceased to be controlled by eternal death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 977 | 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, to emphasis what results from **baptism**. Alternate translation: “So then, we were buried” or “As a result, we were buried” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 978 | ROM | 6 | 4 | y71v | figs-abstractnouns | τὸν θάνατον…ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός…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]]) | |
| 979 | 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 | This is a purpose clause. Paul is stating the 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 that we could walk in 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]]) | |
| 980 | ROM | 6 | 4 | qa7r | figs-parallelism | ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν | 1 | These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show the link between Christ’s resurrection and the Christian’s new way of **life** after **baptism**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “we would newly live like Christ did when Father gloriously raised him from death” (See: [[rc://en/ta/man/translate/figs-parallelism]]) | |
| 981 | 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 in a non-figurative way. Alternate translation: “we should live in a new way, similar to when the Father gloriously raised Christ from death” (See: [[rc://en/ta/man/translate/figs-simile]])<br> | |
| 982 | 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 Father gloriously resurrected Christ from death” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 983 | 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 | Here, the phrase **raised from the dead** is an idiom meaning “resurrected from where dead people are” (See how you translated this phrase in [4:24](../04/24.md)). If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “Christ resurrected from death” or “Christ resurrected from the grave” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 984 | ROM | 6 | 4 | ce9z | figs-nominaladj | 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 | Paul is using the adjective **the dead** 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: “where dead people are” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 985 | 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 the adjective “Father’s” instead of the noun “Father” or make this explicit another way. Alternate translation: “through the glorious power of the Father” or “through the Father’s glory” or (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 986 | ROM | 6 | 4 | r3hn | guidelines-sonofgodprinciples | τοῦ Πατρός | 1 | **Father** is an important title that describes the relationship between God and **Christ** Jesus, as his “Son” (See [1:3–4, 7](../01/03.md)). Be sure to accurately translate these titles in your translation. Alternate translation: “God his Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 987 | ROM | 6 | 4 | gtns | figs-idiom | ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν | 1 | Here, the verb **might walk** is an Old Testament idiom meaning “would live” or “would act.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “we might live in new way” or “we would act like new people” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 988 | ROM | 6 | 4 | x1t4 | figs-rpronouns | καὶ ἡμεῖς | 1 | Paul uses the phrase **we too** to emphasize the union of the baptized Christian with Christ’s resurrection. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “we who are baptized too” or “even we” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) | |
| 989 | 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 the adjective “renewed” instead of the noun “newness.” Alternate translation: “with a renewed life” or “like those made newly alive” (See: [[rc://en/ta/man/translate/figs-possession]])<br><br> | |
| 990 | ROM | 6 | 4 | lvim | figs-abstractnouns | ἐν καινότητι | 1 | If your language does not use an abstract noun for the idea of **newness**, you could express the same idea with a verbal form. Alternate translation: “renewed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> | |
| 991 | ROM | 6 | 5 | p6xk | figs-metaphor | 1 | we have become united with him in the likeness of his death … be united with his resurrection | Paul speaks figuratively of **death** and **resurrection** as if they were things to which baptized Christians could be physically attached. He means that in baptism Christians participate in the spiritually benefits obtained by Christ’s death and will one day resurrect as he did. If your readers would not understand what **united with** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “Indeed, since we participate in Christ’s death through baptism, we will definitely participate in Christ’s life through resurrection” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 992 | ROM | 6 | 5 | jdzp | grammar-connect-condition-contrary | εἰ γὰρ | 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. He goes on to conclude that baptized Christians will **certainly be united with** Christ’s **resurrection**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “Indeed, since” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) |
| 993 | ROM | 6 | 5 | xh3z | writing-pronouns | αὐτοῦ…τῆς | 1 | we have become united with him in the likeness of his death … be united with his resurrection | The pronoun **his** refers to Christ, not the “Father” (See [6:1–3](../06/01.md). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Christ’s … with Christ’s” (See: [[rc://en/ta/man/translate/writing-pronouns]])<br> |
| 994 | ROM | 6 | 5 | wnd4 | figs-metaphor | σύμφυτοι γεγόναμεν | 1 | we have become united with him in the likeness of his death … be united with his resurrection | Since the Greek word that ULT translates as **united** can mean “planted with,” Paul may be figuratively likening the process of burying a seed in the ground with being buried with Christ, and the result of a sprouting plant with Christ’s resurrection. If it would help your readers understand, you could make this explicit in your translation. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “we have become planted with” or “have grown together with him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 995 | 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]]) |
| 996 | ROM | 6 | 5 | hg5y | figs-abstractnouns | τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ | 1 | we have become united with him in the likeness of his death … be united with his resurrection | The implication is that **likeness of his death** refers to “baptism” (See [6:4](../06/04.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “in the likeness of his death through baptism” or “in baptism that represents dying with him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 997 | ROM | 6 | 5 | ruhn | grammar-connect-words-phrases | ἀλλὰ καὶ…ἐσόμεθα | 1 | we have become united with him in the likeness of his death … be united with his resurrection | Here, **also certainly** strongly emphasizes that the reality of future resurrection is established in Christian baptism. If it would be more natural in your language, you could move this phrase to the beginning of the clause to make this emphasis explicit. Alternate translation: “You also need to know that we will” or “it is absolutely certain that we will” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])<br> |
| 998 | ROM | 6 | 5 | f1q1 | figs-ellipsis | τῆς ἀναστάσεως | 1 | we have become united with him in the likeness of his death … be united with his resurrection | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, his is added in brackets. Do what is natural in your language. Alternate translation: “with his resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 999 | ROM | 6 | 6 | gv43 | grammar-connect-words-phrases | τοῦτο γινώσκοντες | 1 | our old man was crucified with him | Here, **knowing this** indicates that what follows is accepted teaching. Alternate translation: “because we know this very thing,” or “since we are certain of this fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1000 | ROM | 6 | 6 | rv8u | grammar-connect-logic-result | ὅτι…ἵνα | 1 | our old man was crucified with him | What follows **that** gives the reason why **our old man was crucified**. Use a natural way in your language to indicate the reason why something happens. Alternate translation: “the reason why … was in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1001 | 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 with Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1002 | ROM | 6 | 6 | lu12 | figs-metaphor | ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη | 1 | Paul speaks figuratively of sinful humanity as if it were an **old man** nailed to the same cross as Christ. Paul means that when Christ was **crucified** he destroyed the power of **sin** and death that controlled humanity (See [6:12–18](../06/14.md). If your readers would not understand what **old man** or **crucified with him** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “on Christ’s cross, God crucified the power of sin that controlled humanity” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
| 1003 | ROM | 6 | 6 | y0ib | writing-pronouns | συνεσταυρώθη | 1 | The pronoun **him** refers to Christ (See [6:4](../06/04.md)). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “was crucified with Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
| 1004 | ROM | 6 | 6 | n6o6 | grammar-connect-logic-goal | ἵνα | 1 | This phrase 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. (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])<br> | |
| 1005 | ROM | 6 | 6 | jw00 | figs-metaphor | καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ | 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 or made void. He means that how the human race was controlled by living sinfully was spiritually cancelled by the power Christ’s crucifixion. If your readers would not understand what **body of sin** and **nullified** and **enslaved to sin** mean in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “God would completely end how living sinfully controls the human race, and he would free us from how living sinfully enslaves us” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1006 | ROM | 6 | 6 | jpge | figs-activepassive | καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ | 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 nullified how we are dominated by sinning so that living sinfully would no longer control us” or “God canceled the power of sin over our bodies, making us no longer enslaved to living sinfully” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1007 | 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]]) |
| 1008 | ROM | 6 | 6 | l3zm | figs-abstractnouns | ἁμαρτίας…ἁμαρτίᾳ | 1 | the body of sin | See how you translated the abstract noun **sin** in [6:1](../06/01.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1009 | ROM | 6 | 6 | c5ie | τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ | 1 | the body of sin | Use a natural way in your language for expressing a result or purpose clause. This following clause could refer to: (1) the result of **the body of sin** being **nullified**. Alternate translation: “causing us to no longer be enslaved to sin” (2) God’s purpose for nullifying **the body of sin**. Alternate translation: “in order that we would no longer be enslaved to sin” (3) both God’s purpose and the result of nullifying **the body of sin**. Alternate translation (with preceding comma): “in order to cause us no longer be enslaved to sin” | |
| 1010 | ROM | 6 | 7 | qvmj | grammar-connect-words-phrases | γὰρ | 1 | What follows **For** summarizes the ideas in [6:6](../06/06.md). Alternate translation: “This is because” or “Since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1011 | ROM | 6 | 7 | f893 | figs-explicit | ὁ…ἀποθανὼν | 1 | The implication is that **the one having died** is the same as “the old man” who “was crucified” in [6:6](../06/06.md). Paul means that God considers any person who has “died to sin” (See [6:2](../06/02.md) to be **righteous**. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “any person who dies to sin” (See: [[rc://en/ta/man/translate/figs-explicit]])<br> | |
| 1012 | 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 declared free” or “God declares is righteous” or “God has vindicated” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
| 1013 | ROM | 6 | 7 | z81y | figs-possession | ἀπὸ τῆς ἁμαρτίας | 1 | Paul is using the possessive form to describe how **sin** is related to **has been declared righteous**. Use a natural way in your language to express this idea. Alternate translation: “from being enslaved to sin” or “from sin’s control” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
| 1014 | ROM | 6 | 7 | geua | figs-abstractnouns | ἁμαρτίας | 1 | See how you translated this abstract noun in [6:6](../06/06/md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1015 | ROM | 6 | 8 | wwhf | figs-metaphor | εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ | 1 | we have died with Christ | Paul speaks figuratively of baptized Christians as if they physically died with Christ (See [6:5](../06/05.md)). He means that in baptism Christians participate in the spiritual benefits obtained by Christ’s death and will one day **live together with him**. If your readers would not understand what **died with Christ** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “Indeed, since we are united to Christ’s death when baptized” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1016 | ROM | 6 | 8 | mbx9 | grammar-connect-condition-contrary | εἰ δὲ | 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 (See also [6:5](../06/05.md)). Paul has already affirmed that the baptized **have died with Christ** in [6:3–4](../06/03.md). Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “Indeed, since” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) |
| 1017 | ROM | 6 | 8 | c724 | figs-explicit | πιστεύομεν | 1 | we have died with Christ | The implication is that since baptized Christians have **died with Christ**, the result is that they have confidence that will eternally **live together with him**. You could make that explicit in your translation. Alternate translation: “we are confident” or “this persuades us” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1018 | ROM | 6 | 8 | cg31 | grammar-connect-words-phrases | ὅτι | 1 | we have died with Christ | Here, **that** indicates that what follows is the result of having **died with Christ**. Alternate translation: “the result is” or “this means” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1019 | ROM | 6 | 8 | nuc1 | figs-explicit | καὶ συνζήσομεν αὐτῷ | 1 | we have died with Christ | The implication is that **live together with him** refers to “everlasting life” (See [5:21; 6:4–5](../05/21.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “we will also live forever with him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1020 | 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 is not going to die again, because he has been raised from the dead” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
| 1021 | ROM | 6 | 9 | zdkc | grammar-connect-words-phrases | εἰδότες ὅτι | 1 | We know that since Christ has been raised from the dead | Here, **knowing that** indicates that what follows is accepted teaching (See [6:6](../06/06.md) for a similar phrase)). Alternate translation: “because we know this very thing,” or “since we are certain that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1022 | 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 caused Christ to resurrect after he died” (See: [[rc://en/ta/man/translate/figs-activepassive]])<br> | |
| 1023 | 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 phrase **raised from the dead** in [6:4](../06/04.md)). (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1024 | 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: “is now Lord over death” or “has completely mastered death's power” (See: [[rc://en/ta/man/translate/figs-parallelism]])<br> |
| 1025 | 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 though it were a **lord** who could rule over someone. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “he no longer submits to being dead” or “he is not dead anymore” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1026 | ROM | 6 | 9 | kl3e | figs-abstractnouns | θάνατος | 1 | from the dead | See how you translated the abstract noun **death** in [6:4](../06/04.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1027 | ROM | 6 | 10 | ehi9 | writing-pronouns | γὰρ | 1 | For in regard to the death that he died to sin, he died once for all | Here, what follows **For** indicates the reason why Christ “no longer dies” in [6:9](../06/09.md).(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1028 | ROM | 6 | 10 | e290 | writing-pronouns | ὃ…ὃ | 1 | For in regard to the death that he died to sin, he died once for all | Here the phrase translated **in that** is a pronoun. If this might confuse your readers, you could say the meaning explicitly. Here, **in that** could refer to: (1) the way Christ died and lives. Alternate translation: “the way that…the way that” or “how … how” (2) Christ’s death and life. Alternate translation: “the death … the life” (3) the timing of Christ’s death and life. Alternate translation: “when … now that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1029 | ROM | 6 | 10 | aw31 | writing-pronouns | τῇ ἁμαρτίᾳ ἀπέθανεν…ζῇ τῷ Θεῷ | 1 | For in regard to the death that he died to sin, he died once for all | Paul speaks figuratively of **sin** and **God** as if they were locations in which Christ died and lives (See also the similar wording in [6:2](../06/02.md) for how this fact effects baptized Christians)). Paul means that Christ died for the sake of freeing humanity from being “enslaved to sin” (See [6:6](../06/06.md), and now that he is resurrected, he lives for the sake of glorifying God. If your readers would not understand what **died for sin** and **lives for God** means to be shipwrecked in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “he died for the sake of dominating how sinning controls people … he lives for the sake of God” (See: [[rc://en/ta/man/translate/figs-metaphor]])<br> |
| 1030 | ROM | 6 | 11 | cac8 | grammar-connect-logic-result | οὕτως | 1 | In the same way, you also must consider | This phrase introduces a result clause. Use a natural way in your language to indicate result. Alternate translation: “As a result” or “For this reason” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1031 | ROM | 6 | 11 | zjjv | writing-pronouns | ὑμεῖς | 1 | In the same way, you also must consider | Throughout [6:11-23](../06/11/.md), the pronoun **you** and “your” are plural and refer to the church at Rome. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “you at Rome” or “you believers at Rome” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1032 | ROM | 6 | 11 | qvoj | figs-rpronouns | λογίζεσθε ἑαυτοὺς εἶναι | 1 | In the same way, you also must consider | Paul uses the word **yourselves** to emphasize how important it is for the church at Rome to personally apply the spiritual benefits of Christ’s death and resurrection to their own lives. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “regard yourselves to be personally” or “reckon yourselves as actually” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
| 1033 | ROM | 6 | 11 | yqub | figs-imperative | λογίζεσθε | 1 | In the same way, you also must consider | This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates an appeal or a command. Alternate translation: “should consider” or “consider” or “reckon” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 1034 | ROM | 6 | 11 | dw6l | figs-metaphor | εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ | 1 | dead to sin | Paul speaks figuratively of **sin** and **God** and **Christ** as if they were locations where Christians could die and live (See also [6:2,10](../06/02.md)). Paul means that for Christians the spiritual kingdom of sin and death (See [5:14,17,21](../05/14.md) lost its power over them when Christ was crucified (See [6:6](../06/06.md)). This happens when they are united to **Christ Jesus** in baptism (See [6:3–4](../06/03.md)). If your readers would not understand what **be dead to sin** or **alive to God** or **in Christ Jesus** mean in this context, you could use equivalent metaphors from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “no longer dominated by living sinfully, but people who are spiritually resurrected by God because you are united to Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1035 | ROM | 6 | 12 | pp2t | grammar-connect-words-phrases | οὖν | 1 | do not let sin rule in your mortal body | Here, **Therefore** indicates that what follows is how the church at Rome should respond to the fact that they are “dead to sin, but alive to God in Christ Jesus” (See [6:11](../06/11.md)). Alternate translation: “As a result” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1036 | ROM | 6 | 12 | s6h1 | figs-personification | μὴ…βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ | 1 | do not let sin rule in your mortal body | Here, **sin** is spoken of figuratively as though it were king of a place called **mortal body** (See [5:21](../05/21.md)), and who demands obedience. Paul means that Christians should not allow **sin** and **lusts** dominate the way they use their bodies. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “you must not allow your physical body to become ruled by sinning, by submitting to lusting” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1037 | ROM | 6 | 12 | z7zh | figs-imperative | μὴ…βασιλευέτω ἡ ἁμαρτία | 1 | do not let sin rule in your mortal body | This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates an appeal or command. Alternate translation: “you should not allow sin to be king” or “I urge you, do not to let sin reign like a king” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 1038 | ROM | 6 | 12 | cm8d | figs-synecdoche | ἐν τῷ θνητῷ ὑμῶν σώματι | 1 | in your mortal body | Paul could be referring figuratively to the **body**, one part of the human being, to mean the whole person. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternative translation: “over you” or “any of you” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 1039 | ROM | 6 | 12 | z1ia | grammar-collectivenouns | ἐν τῷ θνητῷ ὑμῶν σώματι, | 1 | in your mortal body | The word **body** is a singular noun and could emphasize the unity of the individual members of the whole church at Rome. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “over your mortal bodies” or “throughout your whole church” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
| 1040 | ROM | 6 | 12 | r462 | grammar-connect-logic-result] | εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ | 1 | in order that you may obey its lusts | This phrase indicates what happens when **sin** rules. Use a natural way in your language to express this idea. Here, **to obey** could refer to: (1) the result of letting **sin rule**. Alternate translation: “causing you to become obedient to lusting sinfully” (2) the way sin rules. Alternate translation: “by obeying how it tempts you to lust” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1041 | 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]])<br> |
| 1042 | 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 say the meaning explicitly. Alternate translation: “your mortal body’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1043 | ROM | 6 | 13 | wt07 | figs-infostructure | 1 | in order that you may obey its lusts | If it would be more natural in your language, you could reverse the order of these phrases to emphasize the similar ideas. Alternate translation: “And do not present your members as tools of unrighteousness to sin, but present your members to God as tools of righteousness. In other words, present yourselves to God, as living from death” (See: [[rc://en/ta/man/translate/figs-infostructure]])<br> | |
| 1044 | ROM | 6 | 13 | mxto | figs-infostructure | μηδὲ παριστάνετε…παραστήσατε | 1 | in order that you may obey its lusts | Paul speaks figuratively of these people as if their body parts were were **tools** that could be offered in service or used by someone. He means that the church at Rome should no longer use their body parts for sinning, but instead to live in the way God wants. If your readers would not understand what it means **to present** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “do not offer … offer” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1045 | ROM | 6 | 13 | rnho | figs-abstractnouns | τὰ μέλη ὑμῶν, ὅπλα ἀδικίας τῇ ἁμαρτίᾳ…τὰ μέλη ὑμῶν, ὅπλα δικαιοσύνης | 1 | in order that you may obey its lusts | If your language does not use abstract nouns for these ideas, you could express the same ideas in another way. Alternate translation: “how you use your body parts to live unrighteously through sinning … your body parts … to live righteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> |
| 1046 | ROM | 6 | 13 | r0ak | figs-synecdoche | τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν | 2 | in order that you may obey its lusts | Paul could be referring figuratively to the **members**, the body parts of the human being, to mean the whole person (See [6:12](../06/12.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Here, **your members** could mean: (1) the whole person. Alternative translation: “yourselves … yourselves” (2) the individual body parts. Alternate translation: “your body parts … your body parts” (See: [[rc://en/ta/man/translate/figs-synecdoche]])<br> |
| 1047 | ROM | 6 | 13 | qncn | figs-possession | ὅπλα ἀδικίας…ὅπλα δικαιοσύνης | 1 | in order that you may obey its lusts | Paul is using the possessive form to describe what characterizes these **tools**. Alternate translation: “as unrighteous tools … as righteous tools” or “as tools for living unrighteously … as tools for living righteously” (See: [[rc://en/ta/man/translate/figs-possession]]) |
| 1048 | ROM | 6 | 13 | hlzf | ὅπλα…ὅπλα | 1 | in order that you may obey its lusts | Since the Greek word that ULT translates as **tools** often means “weapons,” Paul could be stressing the spiritual warfare that is involved for the Christian to “not allow sin to rule over” them (See [6:14](../06/14.md)). If this is confusing in your language, you could make this explicit. Alternate translation: “as weapons … as weapons” | |
| 1049 | ROM | 6 | 13 | dz8u | figs-possession | ὅπλα…ὅπλα | 1 | in order that you may obey its lusts | Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **as** is added in brackets. Do what is natural in your language. Alternate translation: “as tools … as tools” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1050 | ROM | 6 | 13 | zgd3 | figs-parallelism | παραστήσατε ἑαυτοὺς τῷ Θεῷ…καὶ τὰ μέλη ὑμῶν, ὅπλα δικαιοσύνης τῷ Θεῷ | 1 | in order that you may obey its lusts | These two phrases basically mean the same thing. Paul says the same thing twice, in similar ways, to urge the church at Rome to commit their whole lives to God. If saying the same thing twice might be confusing for your readers, you can reorder and combine the phrases. Alternate translation: “Instead, because you are free from living sinfully through being baptized, use every body part as a tool for serving God” or “Instead, because you are no longer dominated by living sinfully in baptism, present your whole body and life to God” (See: [[rc://en/ta/man/translate/figs-parallelism]])<br> |
| 1051 | ROM | 6 | 13 | oiz0 | figs-rpronouns | ἑαυτοὺς | 1 | in order that you may obey its lusts | Paul uses the word **yourselves** to emphasize how the church at Rome should commit their whole lives to God. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “your whole lives” or “yourselves completely” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
| 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 the church at Rome should live in such a way that demonstrates that the reality that they have been baptized, and are now **dead to sin, but alive to God” (See [6:11](../06/11.md)). If this would be misunderstood in your language, you could use an equivalent comparison or express this meaning in a non-figurative way. Alternate translation: “because through being baptized you are free from living sinfully” or “because through baptism you are no longer dominated by living sinfully” (See: [[rc://en/ta/man/translate/figs-simile]]) |
| 1053 | ROM | 6 | 14 | u36f | grammar-connect-logic-result | 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: “Since 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]]) | |
| 1054 | 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 [6:12](../06/12.md)). (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1055 | 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 or strong appeal. If this is confusing in your language, you can use a more natural form for a command or appeal. Alternate translation: “sin must not rule over” or “do not allow sin to rule over” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 1056 | 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 the church at Rome not to **allow sin to rule over** them. Alternate translation: “The reason for this” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
| 1057 | 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 a kingdoms ruled by **sin** (See [5:17,21](../05/17.md) for a similar idea)). He means that believing and baptized Jewish Christians are freed from the spiritual dominion of the requirements of the **law**, and now they serve the gracious God (See [6:15–23](../06/15.md)). If your readers would not understand what it means to **under law** and **under grace** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “Indeed, the law no longer dominates you, but you are freed by how gracious God is” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1058 | ROM | 6 | 14 | ypqx | figs-abstractnouns | ὑπὸ χάριν | 1 | Do not allow sin to rule over you | If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “serve the gracious God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br> |
| 1059 | 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 | Paul is using a rhetorical questions in [6:15–16](../06/15.md) to reject certain rumors that misrepresent his teachings (See also [6:1–3](../06/01.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 or communicate the emphasis in another way. Alternate translation: “We certainly are not saying that we should keep sinning since the law no longer dominates us, and because we now are freed by how gracious God is!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1060 | ROM | 6 | 15 | a74y | figs-ellipsis | τί οὖν? | 1 | What then? Shall we sin because we are not under law, but under grace? May it never be | 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: “Are we then saying” or “What are we saying then” (See: [[rc://en/ta/man/translate/figs-ellipsis]])<br> |
| 1061 | ROM | 6 | 15 | rtts | figs-quotations | 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 | If it would be more natural in your language, you could express this as a direct quotation that is an exclamation. Alternate translation: “Are we then saying? ‘We should sin because we are not under law, but under grace!’” or “What are we saying then? ‘Let us sin because we are not under law, but under grace!’” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
| 1062 | ROM | 6 | 15 | t4cc | figs-abstractnouns | ὑπὸ χάριν | 1 | May it never be | See how you translated this abstract noun phrase in [6:14](../06/14.md)). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1063 | ROM | 6 | 15 | c77g | figs-exclamations | μὴ γένοιτο | 1 | May it never be | **May it never be** is an exclamatory phrase that communicates a strong prohibition (See how you translated this phrase in [3:31](../03/31.md)). (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 1064 | ROM | 6 | 16 | n5j4 | figs-hypo | οὐκ οἴδατε, ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε | 1 | whether you are slaves to sin … or slaves to obedience | Paul is using a hypothetical situation to teach the church at Rome. Alternate translation: “Suppose you present yourselves to someone to obey as slaves. Then you would become slaves to that person you obey” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 1065 | ROM | 6 | 16 | hn6y | writing-pronouns | ᾧ…ᾧ | 1 | whether you are slaves to sin … or slaves to obedience | The pronoun translated **what** can indicate a general reference to a thing or person. If this might confuse your readers, you could say the meaning explicitly. Here, **what** could refer to: (1) the concepts of **sin** and **obedience**. Alternate translation: “to whatever … to whatever” (2) anyone or anything. Alternate translation: “to whomever or whatever… to whomever or whatever” (See: [[rc://en/ta/man/translate/writing-pronouns]])<br> |
| 1066 | ROM | 6 | 16 | g6zz | figs-hypo | παριστάνετε ἑαυτοὺς | 1 | whether you are slaves to sin … or slaves to obedience | See how you translated this similar phrase in [6:13](../06/13.md). |
| 1067 | ROM | 6 | 16 | pwwi | figs-ellipsis | δούλους | 1 | whether you are slaves to sin … or slaves to obedience | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **as** is added in brackets. Do what is natural in your language. Alternate translation: “as slaves” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1068 | ROM | 6 | 16 | psrr | grammar-connect-logic-goal | εἰς ὑπακοήν | 1 | whether you are slaves to sin … or slaves to obedience | This phrase 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]])<br> |
| 1069 | ROM | 6 | 16 | sf8m | figs-ellipsis | δούλους | 1 | whether you are slaves to sin … or slaves to obedience | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **as** is added in brackets. Do what is natural in your language. Alternate translation: “as slaves” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1070 | ROM | 6 | 16 | zim4 | figs-abstractnouns | 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 God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1071 | 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 depending on how a person chooses to live, they end up obeying either sin or God, like a slave would serve a master. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “whether you serve as slaves by sinning, leading you to die, or you serve as slaves by obeying God, leading you to become righteous” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1072 | ROM | 6 | 16 | f595 | figs-ellipsis | ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην | 1 | whether you are slaves to sin … or slaves to obedience | 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: “whether you present yourselves as slaves of sin leading to death, or you present yourselves as slaves of obedience leading to righteousness” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1073 | 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 is not clear in your language, you could use make that idea explicit. 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]]) |
| 1074 | ROM | 6 | 16 | cyct | ἁμαρτίας…θάνατον…δικαιοσύνην | 1 | whether you are slaves to sin … or slaves to obedience | See how you translated the abstract noun **sin** in [6:15](../06/15.md), **death** in [6:9](../06/09.md), and **righteousness** in [6:13](../06/13.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1075 | ROM | 6 | 16 | zfgc | grammar-connect-logic-result | εἰς θάνατον…εἰς δικαιοσύνην | 1 | whether you are slaves to sin … or slaves to obedience | These phrases indicate result. Use natural way in your language to express the result of something. Alternate translation: “leading to death … leading to righteousness” or “bringing death … bringing righteousness” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1076 | ROM | 6 | 17 | xj75 | figs-exclamations | χάρις…τῷ Θεῷ | 1 | For you were slaves of sin | What follows this exclamatory phrase indicates the reason why Paul is thankful **to God**. Use an exclamation form that is natural in your language for communicating this. Alternate translation: “I give thanks to God” (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 1077 | ROM | 6 | 17 | x5h8 | figs-ellipsis | χάρις | 1 | For you were slaves of sin | A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **be** is added in brackets. Do what is natural in your language. Alternate translation: “thanks be” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1078 | 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 [6:16](See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1079 | ROM | 6 | 17 | uwcy | figs-personification | ὑπηκούσατε δὲ ἐκ καρδίας, εἰς ὃν παρεδόθητε τύπον διδαχῆς | 1 | For you were slaves of sin | Here, **the pattern of teaching** is spoken of figuratively as though it were a person who could be **obeyed**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “but you fully accepted the form of teaching that others passed on to you” (See: [[rc://en/ta/man/translate/figs-personification]])<br> |
| 1080 | ROM | 6 | 17 | g1gn | grammar-connect-logic-contrast | δὲ | 2 | For you were slaves of sin | What follows the word **but** here is meant to strongly contrast the former sinful life of Christians at Rome. Instead, they now **have obeyed God**. Use a natural way in your language for introducing a contrast. Alternate translation: “instead” or “on the contrary” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 1081 | ROM | 6 | 17 | n3nz | writing-pronouns | ὑπηκούσατε…ἐκ καρδίας, εἰς ὃν παρεδόθητε τύπον διδαχῆς | 1 | For you were slaves of sin | The pronoun **which** refers to **the pattern**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “you became willingly obedient to which pattern of teaching you were given” or “you are now fully obedient to that pattern of teaching that others passed down to you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1082 | ROM | 6 | 17 | my2z | figs-metonymy | ὑπηκούσατε…ἐκ καρδίας | 1 | but you have obeyed from the heart | Here, **heart** is a metonym for a person’s inner being or motives. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “you became wholeheartedly obedient” or “you totally obeyed” or “you obeyed from deep within” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1083 | ROM | 6 | 17 | osck | figs-explicit | εἰς ὃν παρεδόθητε τύπον διδαχῆς | 1 | For you were slaves of sin | The implication is that **the pattern of teaching** is the apostolic traditions (See note on “we” in [3:8](../03/08.md) and the same verb or noun forms used in [1 Corinthians 11:2; 2 Thessalonians 2:15; 3:6; 2 Timothy 1:13](../1cor/11/02.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the apostles’ teaching that others orally transmitted to you” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1084 | ROM | 6 | 17 | pz14 | figs-activepassive | εἰς 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 other apostles to transmit to you” or “that others passed on to you” or (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1085 | ROM | 6 | 18 | fcd1 | figs-personification | ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε τῇ δικαιοσύνῃ | 1 | You have been made free from sin | Here, **sin** and **righteousness** are spoken of as if they were masters that **slaves** would obey (See [6:16](../06/16.md)). Paul means that depending on how a person chooses to live, they end up serving either sin or righteousness, like a slave would serve a master. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “Ever since God freed you being enslaved to living sinfully, you became enslaved to living righteously” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1086 | 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: “Now that God freed you from sin, he enslaved you” or “Since God released you from serving as slaves to sin, he enslaved you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1087 | ROM | 6 | 18 | twpq | ἁμαρτίας…δικαιοσύνῃ | 1 | You have been made free from sin | See how you translated the abstract nouns **sin** and **righteousness** in [6:16](../06/16.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
| 1088 | 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]]) |
| 1089 | 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” (See a similar phrase in [3:5](../03/05.md)). 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” or “I am speaking the way people do” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1090 | ROM | 6 | 19 | zi2o | writing-participants | λέγω | 1 | because of the weakness of your flesh | Here Paul speaks in the first person again. Use the natural form in your language for referring to an previously mentioned writer. The pronoun **I** reiterates that Paul is the writer of this letter. Since he is an old participant, if it would be helpful to your readers, you could make that explicit by using his name. Alternate translation: “I, Paul, am speaking” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 1091 | ROM | 6 | 19 | lhh4 | figs-nominaladj | ἀνθρώπινον | 1 | because of the weakness of your flesh | Paul is using the adjective phrase **as a man** as a noun in order to describe the way he is speaking. He means that he is speaking from a human perspective or with ideas any person could understand. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from a human perspective” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 1092 | ROM | 6 | 19 | gt1n | figs-abstractnouns | διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. …τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν…τὰ μέλη ὑμῶν…τῇ δικαιοσύνῃ εἰς ἁγιασμόν | 1 | because of the weakness of your flesh | If your language does not use abstract nouns for these ideas, you could express the same ideas in another way. Alternate translation: “because of how immature you are … body parts … act impurely and increasingly wicked behavior … your body parts … for living rightly in order to live like God’s people should” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1093 | 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 meaning “human.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “how immature you are” or “your human weakness” or “your natural limitations” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1094 | ROM | 6 | 19 | bmo7 | figs-parallelism | ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν | 1 | because of the weakness of your flesh | These two clauses mean the opposite thing. Paul says the same thing twice, in opposite ways, to show the contrast between being **slaves to uncleanness** and **slaves to righteousness**. Be sure to retain the similar forms to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 1095 | ROM | 6 | 19 | jbcz | figs-personification | ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν | 1 | because of the weakness of your flesh | Here, **uncleanness** and ** righteousness** are spoken of figuratively as though they were slave-masters of **members**. Paul means that the church at Rome previously used their bodies to serve sinful purposes, but should now use their bodies to serve righteous purposes. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “Indeed, in the same way you used to slavishly offer yourselves to live impurely, leading you to act more and more lawless, so now offer yourselves to live righteously for God, leading you to act holy” (See: [[rc://en/ta/man/translate/figs-personification]])<br> |
| 1096 | ROM | 6 | 19 | ran5 | figs-synecdoche | τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν | 2 | presented the parts of your body as slaves to uncleanness and to evil | Paul refers figuratively to **members**, parts of the human body, to mean the whole person (See also [6:13](../06/13.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “yourselves … yourselves” or “your bodies … your bodies” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 1097 | ROM | 6 | 19 | ka0f | figs-imperative | νῦν παραστήσατε | 1 | presented the parts of your body as slaves to uncleanness and to evil | This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates either an urgent appeal or a command. It may be helpful to add an expression such as “I beg you” to make this clear. Alternate translation: “you must now use” or “I beg you now to present” or “I urge you now to offer” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 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 | This phrase indicates result. Use natural way in your language to express the result of something. Alternate translation: “leading you to live holy” or “causing you to become sanctified” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])<br> |
| 1099 | ROM | 6 | 20 | s9pk | grammar-connect-logic-result | γὰρ | 1 | you were free from righteousness | Here, **For** 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 | aavw | figs-metaphor | δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ | 1 | you were free from righteousness | These two phrases mean the same thing. Paul says the same thing twice, in opposite ways, to emphasize the relationship between **sin** and **righteousness**. Be sure to retain the similar phrasing to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 1101 | ROM | 6 | 20 | i1ze | figs-personification | 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 church at Rome previously used their bodies to serve sinful purposes, they were not **slaves** of **righteousness** by serving God‘s purposes (See [6:19](../06/19.md)). If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “you did not serve God” or “you were not enslaved to righteousness” or “you did not live righteously” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1102 | 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 alienated from serving God’s righteous purposes” or “you were unable to live righteously” (See: [[rc://en/ta/man/translate/figs-irony]]) | |
| 1103 | ROM | 6 | 21 | x3bn | grammar-connect-logic-result | 1 | At that time, what fruit then did you have of the things of which you are now ashamed? | 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 then did you have from that of which you are now ashamed?” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
| 1104 | 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 [6:20](../06/20.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 in order to communicate the emphasis in another way. Alternate translation: “So then, it is clear that the shameful way you used to live never produced anything beneficial for you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])\r<br>\r |
| 1105 | 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, the term **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” or “value” (See: [[rc://en/ta/man/translate |
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