1
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ ⸀Ἰησοῦ·
There is, then, now no condemnation for those in Christ Jesus.
first here Christ Χριστός Christos
first here Jesus Ἰησοῦς Iēsous
2
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν ⸀σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.
For the law of the Spirit of life in Christ Jesus freed you from the law of sin and of death.
3
τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί,
For the impossible thing of the law, in that it was weak through the flesh — God, sending his own Son in the likeness of flesh of sin and concerning sin, condemned sin in the flesh,
Why this rendering
Rom.8.3 Observation
Syntactic observation
τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας … κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί — the impossible thing of the law … God, sending his own Son … condemned sin in the flesh. The opening phrase, τὸ ἀδύνατον τοῦ νόμου, never receives the sentence’s verb and hangs — the base text leaves it so, and this edition hangs it on a dash without supplying did. περὶ ἁμαρτίας, concerning sin, is also the Septuagint’s phrase for a sin offering — kept as concerning sin so that both readings stay open. V.1 κατάκριμα (condemnation) and v.3 κατέκρινε (condemned) are one root — no condemnation for people, and sin condemned. V.2 ἠλευθέρωσέν σε, freed you: the base text reads σε (singular) and marks it ⸀ — the variants are με (me) and ἡμᾶς (us); this edition follows the singular. V.4 δικαίωμα, ordinance, returns from 5:16, 18 (righteous act) to the word of Luke 1:6. Vv.5-7 φρονέω (think) and φρόνημα (thinking) are one root, and this language keeps it.
Rendering options · 2
Adopted “concerning sin” — περὶ ἁμαρτίας unresolved
Basis Both as a sin offering and about sin lie inside the two words.
“as a sin offering”
Basis Reading it as the Septuagint idiom.
Rejected The base text uses no word for offering — the phrase would close.
Lost in translation
φρονέω ↔ φρόνημα, one root — this language keeps it as think / thinking.
Survives in · this edition — 1 of the nine carry it (this language among them)
4
ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα·
so that the ordinance of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit.
5
οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος.
For those who are according to the flesh think the things of the flesh, but those according to the Spirit the things of the Spirit.
6
τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη·
For the thinking of the flesh is death, but the thinking of the Spirit is life and peace;
7
διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται·
because the thinking of the flesh is enmity toward God, for it is not subject to the law of God, for neither can it be;
8
οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται.
and those who are in the flesh cannot please God.
9
Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.
But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. And if anyone does not have the Spirit of Christ, this one is not his.
10
εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
But if Christ is in you, the body is dead because of sin, but the spirit is life because of righteousness.
11
εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος ⸀τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ⸂ἐκ νεκρῶν Χριστὸν Ἰησοῦν⸃ ζῳοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ ⸂τὸ ἐνοικοῦν αὐτοῦ πνεῦμα⸃ ἐν ὑμῖν.
And if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also, because of his Spirit dwelling in you.
12
Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῆν,
So then, brothers, we are debtors — not to the flesh, to live according to the flesh;
13
εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνῄσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε.
for if you live according to the flesh you are going to die, but if by the Spirit you put to death the deeds of the body, you will live.
14
ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι ⸂υἱοί εἰσιν θεοῦ⸃.
For as many as are led by the Spirit of God, these are sons of God.
15
οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας ἐν ᾧ κράζομεν· Αββα ὁ πατήρ·
For you did not receive a spirit of slavery again to fear, but you received a spirit of adoption as sons, in which we cry out, “Abba, Father.”
Why this rendering
Rom.8.15 Observation
Syntactic observation
ἐλάβετε πνεῦμα υἱοθεσίας ἐν ᾧ κράζομεν· Αββα ὁ πατήρ — you received a spirit of adoption as sons, in which we cry out, Abba, Father. Αββα ὁ πατήρ is word for word the cry of Gethsemane, Mark 14:36 — the Aramaic sound kept and glossed in Greek — and this edition renders both places with the same letters (Galatians 4:6 is the third). κράζω, cry out, is the verb of Mark 5:5 and Acts 7:57 — not softened to call. υἱοθεσία, adoption as sons, is υἱός (son) with a placing suffixed, and belongs to Paul alone in the New Testament (8:15, 23; 9:4; Galatians 4:5; Ephesians 1:5) — sons is kept inside the phrase. V.14 υἱοί (sons) and v.16 τέκνα (children) differ within one paragraph — kept apart. Vv.16-17 have four συν- (together) words: συμμαρτυρεῖ, συγκληρονόμοι, συμπάσχομεν, συνδοξασθῶμεν — carried, as in chapter 6, with together / fellow. In v.15 πνεῦμα δουλείας ↔ πνεῦμα υἱοθεσίας has no article — whether spirit or Spirit the base text does not mark with capitals; this language must choose a capital (recorded as a loss).
Rendering options · 1
Adopted “Abba, Father” — the letters of Mark 14:36
Basis The same two words in the same letters.
Lost in translation
The capital of πνεῦμα — a distinction the base text lacks and this language must add (spirit / Spirit).
Survives in · this edition — 1 of the nine carry it (not this language)
16
αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ.
The Spirit himself bears witness with our spirit that we are children of God.
17
εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συγκληρονόμοι δὲ Χριστοῦ, εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
And if children, also heirs — heirs of God, and fellow heirs with Christ, if indeed we suffer together so that we may also be glorified together.
18
Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.
For I reckon that the sufferings of the present time are not worthy in relation to the glory that is going to be revealed to us.
19
ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται·
For the eager longing of the creation awaits the revelation of the sons of God;
20
τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ⸀ἐφ’ ἑλπίδι
for the creation was subjected to futility, not willingly but because of the one who subjected it, upon hope
21
ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.
that the creation itself also will be freed from the slavery of corruption into the freedom of the glory of the children of God.
22
οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν·
For we know that the whole creation groans together and suffers birth-pangs together until now;
Why this rendering
Rom.8.22 Observation
Syntactic observation
οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν — for we know that the whole creation groans together and suffers birth-pangs together until now. συστενάζει and συνωδίνει are both συν- words and both stand nowhere else in the New Testament — στενάζω, groan, is Jesus’s groaned at Mark 7:34, and ὠδίν, birth-pangs, the word of Mark 13:8, the beginning of birth-pangs, and Acts 2:24, the birth-pangs of death. ἀπεκδέχεται, await eagerly, comes three times (vv.19, 23, 25) — the creation, we, we. V.19 ἀποκαραδοκία, eager longing, is a word of the picture of craning the head forward, found only here and at Philippians 1:20. V.20 ματαιότης, futility, is one root with 1:21 ἐματαιώθησαν, became futile. V.21 φθορά, corruption, is the root of 1:23 ἄφθαρτος/φθαρτός and 2:7 ἀφθαρσία (imperishable, perishable, imperishability) — this language breaks the root at corruption (recorded as a loss). V.23 υἱοθεσίαν … τὴν ἀπολύτρωσιν τοῦ σώματος is an apposition — adoption is the redemption of the body. What was received in v.15 (ἐλάβετε) is awaited in v.23 (ἀπεκδεχόμενοι) — this edition keeps one word, adoption as sons, in both verses and leaves the tension.
Rendering options · 1
Adopted “groans together and suffers birth-pangs together” — both συν-
Basis A prefix is carried by a word.
Lost in translation
φθορά, φθαρτός, ἄφθαρτος, ἀφθαρσία, one root — this language has perishable / imperishable / imperishability but breaks at corruption.
Survives in · this edition — 1 of the nine carry it (not this language)
23
οὐ μόνον δέ, ἀλλὰ ⸂καὶ αὐτοὶ⸃ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ⸂ἡμεῖς καὶ⸃ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
and not only that, but we ourselves also, having the firstfruits of the Spirit, we ourselves also groan within ourselves, awaiting adoption as sons, the redemption of our body.
24
τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς, ὃ γὰρ βλέπει ⸀τίς ἐλπίζει;
For in hope we were saved; but hope that is seen is not hope, for who hopes for what he sees?
25
εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι’ ὑπομονῆς ἀπεκδεχόμεθα.
But if we hope for what we do not see, through endurance we await it eagerly.
26
Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται ⸂τῇ ἀσθενείᾳ⸃ ἡμῶν· τὸ γὰρ τί ⸀προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ⸀ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις,
Likewise the Spirit also helps our weakness; for we do not know what we should pray for as we ought, but the Spirit himself intercedes on our behalf with groanings that cannot be spoken,
27
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.
and he who searches the hearts knows what the thinking of the Spirit is, because according to God he intercedes for holy ones.
28
Οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα ⸀συνεργεῖ εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν.
And we know that for those who love God all things work together for good, for those who are called according to purpose.
Why this rendering
Rom.8.28 Observation
Syntactic observation
τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν — for those who love God all things work together for good. The base text makes πάντα (all things) the subject of συνεργεῖ — the reading God works all things together (manuscripts adding ὁ θεός) is not the base text’s; rendered as all things work together. συνεργέω is the verb of Mark 16:20, the Lord working with them. πρόθεσις, purpose, is the word of Matt 12:4, the loaves of the presentation (ἄρτοι τῆς προθέσεως, the bread set before) — the sense of setting before ties the two places, and this language splits them (recorded as a loss). Vv.29-30 are a chain of five aorists — knew beforehand, foreordained, called, justified, glorified — and the last, ἐδόξασεν, is past too; this edition keeps all five in the past and does not turn the last into a future. προέγνω is the προγινώσκω of Acts 26:5, and προώρισεν the verb of Acts 4:28, whatever your hand and your counsel had foreordained. σύμμορφος, of the same form, is a word of μορφή, form (Mark 16:12); πρωτότοκος, firstborn, the word of Luke 2:7, her firstborn son.
Rendering options · 2
Adopted “all things work together” — the base text’s subject
Basis No subject the base text lacks is supplied.
“God works all things together for good”
Basis The reading of manuscripts that add ὁ θεός.
Rejected Not adopted by the base text — the variant is recorded here.
29
ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
Because those whom he knew beforehand he also foreordained to be of the same form as the image of his Son, so that he might be firstborn among many brothers;
30
οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν.
and those whom he foreordained, these he also called; and those whom he called, these he also justified; and those whom he justified, these he also glorified.
31
Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ’ ἡμῶν;
What then shall we say to these things? If God is for us, who is against us?
32
ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται;
He who did not spare his own Son, but handed him over for us all, how will he not also, with him, freely give us all things?
33
τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν·
Who will bring charges against God’s chosen ones? God is the one who justifies;
Why this rendering
Rom.8.33 Observation
Syntactic observation
τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν· τίς ὁ κατακρινῶν; Χριστὸς ὁ ἀποθανών — who will bring charges against God’s chosen ones? God is the one who justifies; who is the one who will condemn? Christ is the one who died. The punctuation of vv.33-34 is the editor’s — God who justifies? can be read as a question, and the manuscripts do not forbid it; this edition follows the base text’s mark (·) and renders statements, recording the other reading here. κατακρινῶν is read by the base text as a future participle and marked ⸀ (the variant is the present participle, one accent away) — kept as the one who will condemn. ἐγκαλέω, bring charges, is the courtroom word of Acts 19:38 and 23:28; ἐκλεκτός, chosen, the word of Matt 22:14, few are chosen. τίς, who, comes five times in vv.31-35. In the list of seven in v.35, λιμός, famine, is the word of Matt 24:7 — this edition realigned Mark 13:8, Luke 15:14 and 21:11 to it today (noted in the GLOSSARY). V.36 is Psalm 44:22, and ἐλογίσθημεν, were reckoned, the verb of chapter 4. V.37 ὑπερνικῶμεν, more than overcome, stands nowhere else in the New Testament — νικάω, overcome (3:4), with the prefix over added, as at 5:20. The ten of vv.38-39 are all joined by οὔτε (neither … nor). πέπεισμαι, I am persuaded, is the perfect of Acts 26:26.
Rendering options · 2
Adopted vv.33-34 as statements — the base text’s punctuation
Basis Follow the base text’s mark and record the other reading.
“God who justifies? … Christ who died?”
Basis Reading them as questions.
Rejected The base text breaks with · — that the punctuation is editorial is recorded here.
34
τίς ὁ ⸀κατακρινῶν; ⸀Χριστὸς ὁ ἀποθανών, μᾶλλον ⸀δὲ ⸀ἐγερθείς, ὅς ⸀καί ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν·
who is the one who will condemn? Christ is the one who died — rather, who was raised — who is also at the right hand of God, who also intercedes for us.
35
τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα;
Who will separate us from the love of Christ? Affliction, or distress, or persecution, or famine, or nakedness, or danger, or sword?
36
καθὼς γέγραπται ὅτι Ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς.
As it stands written: “For your sake we are being put to death all the day long; we were reckoned as sheep for slaughter.”
37
ἀλλ’ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς.
But in all these things we more than overcome through the one who loved us.
38
πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ⸂ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις⸃
For I am persuaded that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,
39
οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
nor height nor depth nor any other creation will be able to separate us from the love of God that is in Christ Jesus our Lord.