Romans 15

Key Terms

Translator Notes

1. The verb opheilomen ('we ought, we are obligated') indicates moral duty, not mere recommendation. The word asthenēmata ('weaknesses, failings') refers to the scruples of the weak conscience, not moral failures. The word bastazein ('to bear, carry') implies active support, like carrying a burden, not passive tolerance.

Translator Notes

1. The phrase eis to agathon ('for his good') qualifies the pleasing — not flattery or people-pleasing, but genuinely seeking the other's benefit. The word oikodomēn ('building up, edification') continues the architectural metaphor from 14:19.

Key Terms

Translator Notes

1. Paul quotes Psalm 69:9 (LXX 68:10), a psalm widely used in the NT as a passion psalm (cf. John 2:17, 15:25, 19:28-29; Acts 1:20). The logic is christological: if Christ himself absorbed insults directed at God rather than pleasing himself, believers must likewise absorb inconvenience for the sake of others. Christ is both the model and the motive for self-denial.
2. [TCR Cross-Reference] References Psalms 69:9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. Paul articulates a hermeneutical principle: the entire Old Testament (hosa proegraphē, 'whatever was written beforehand') serves the instruction of the present community. The Scriptures produce two things: hypomonē ('endurance, steadfast patience') and paraklēsis ('encouragement, comfort'). Together these sustain elpida ('hope'), a key Pauline virtue.

Translator Notes

1. This is a wish-prayer: Paul asks God to give what the Scriptures teach. The phrase to auto phronein ('to think the same thing, to be of one mind') does not mean uniformity of opinion but a shared disposition oriented toward Christ. The standard kata Christon Iēsoun ('according to Christ Jesus') means Christ is the model for the community's unity.

Translator Notes

1. The adverb homothymadon ('with one mind, unanimously') is characteristic of Luke-Acts (Acts 1:14, 2:46) but rare in Paul. The phrase 'with one mouth' (en heni stomati) is a vivid image of united worship. The goal of mutual acceptance is not mere tolerance but doxological unity — praise that rises from a reconciled community.

Key Terms

Translator Notes

1. This verse is the conclusion of the weak/strong argument that began at 14:1. The verb proslambanesthe ('welcome, receive') echoes 14:1 and 14:3. The SBLGNT reads hymas ('you') rather than hēmas ('us') in the Textus Receptus. The purpose clause eis doxan tou theou ('for the glory of God') gives the ultimate rationale: mutual welcome among believers glorifies God.

Translator Notes

1. Paul describes Christ's earthly ministry as diakonon peritomēs ('servant of the circumcision') — Christ served the Jewish people first. This fulfilled two purposes: to demonstrate God's faithfulness (alētheias theou) and to confirm (bebaiōsai) the covenant promises to Abraham, Isaac, and Jacob. Christ's Jewish ministry is the prerequisite for Gentile inclusion.

Translator Notes

1. The Gentiles glorify God for eleous ('mercy') rather than for faithfulness to promises — mercy, because they had no covenant claim. Paul begins a catena of four OT quotations proving Gentile inclusion. The first is from Psalm 18:49 (LXX 17:50, = 2 Samuel 22:50), where David praises God 'among the nations.'
2. [TCR Cross-Reference] Echoes Psalms 18:49. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
3. [TCR Cross-Reference] Echoes 2 Samuel 22:50. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The second quotation is from Deuteronomy 32:43 (LXX), the Song of Moses. The nations are summoned to rejoice with (meta) God's people — not as outsiders observing, but as participants alongside Israel. The LXX reading differs from the MT here, and Paul follows the LXX.
2. [TCR Cross-Reference] This verse quotes Deuteronomy 32:43 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The third quotation is Psalm 117:1 (LXX 116:1), the shortest psalm. It commands all nations (panta ta ethnē) and all peoples (pantes hoi laoi) to praise the Lord. Paul reads this as a prophetic summons that is now being fulfilled in the Gentile churches.
2. [TCR Cross-Reference] Quotes Psalms 117:1. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Key Terms

Translator Notes

1. The fourth quotation is Isaiah 11:10 (LXX), climaxing the chain with an explicitly messianic text. The 'root of Jesse' (rhiza tou Iessai) refers to the Messiah as David's descendant. The LXX's 'rising to rule' (ho anistamenos archein) may carry resurrection overtones for Paul. The word elpiousin ('will hope') connects to the theme of hope that frames this section (vv. 4, 13).
2. [TCR Cross-Reference] Draws on Isaiah 11:10. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. This benediction closes the theological argument of the letter (chs. 1-15:13). God is named ho theos tēs elpidos ('the God of hope'), picking up the hope theme from the preceding quotations. The prayer asks for joy and peace (echoing 14:17) that overflow (perisseuein) into hope. The source of this overflow is the Holy Spirit's power (dynamei pneumatos hagiou), not human effort.

Translator Notes

1. Paul begins the personal section of the letter with a diplomatic affirmation of the Roman church's maturity. The triad — agathōsynēs ('goodness'), gnōseōs ('knowledge'), and the ability to nouthetein ('instruct, admonish') — indicates they do not need an apostle to resolve their disputes. This is pastoral tact: Paul has spent four chapters correcting them while affirming their competence.

Translator Notes

1. The adverb tolmēroteron ('more boldly, rather daringly') acknowledges that writing to a church he did not found required courage. He softens this with apo merous ('on some points, in part') and epanamimnēskōn ('reminding'), framing his letter as a refresher, not a rebuke. His authority rests on charin ('grace') — his apostolic commission from God.

Key Terms

Translator Notes

1. This verse contains Paul's most explicitly priestly self-description. He is a leitourgon ('minister, liturgical servant') who performs hierourgounta ('priestly service') with the gospel. The prosphora tōn ethnōn ('offering of the Gentiles') is ambiguous: it could mean the offering that the Gentiles themselves constitute (genitive of apposition) or the offering that the Gentiles bring. The former reading is more likely — the Gentile believers are the sacrificial offering Paul presents to God, sanctified by the Holy Spirit.

Translator Notes

1. Paul's kauchēsin ('boasting, ground for pride') is qualified: it is en Christō Iēsou ('in Christ Jesus') and concerns ta pros ton theon ('things pertaining to God'). This is not self-congratulation but a recognition of what God has accomplished through him. The 'boasting in Christ' language recalls 1 Corinthians 1:31 and 2 Corinthians 10:17.

Translator Notes

1. Paul insists he will only report what Christ has done through him (di' emou), not claim credit for others' work. The goal is hypakoēn ethnōn ('obedience of the Gentiles'), echoing the letter's opening (1:5) and closing (16:26). The phrase logō kai ergō ('by word and deed') encompasses Paul's preaching and his practical ministry.

Translator Notes

1. Paul claims a ministry confirmed by sēmeiōn kai teratōn ('signs and wonders'), a phrase rooted in Exodus traditions (Deut 34:11). The geographical scope — from Jerusalem to Illyricum (modern Albania/Croatia) — describes an arc through the eastern Mediterranean. The verb peplērōkenai ('I have fulfilled, completed') does not mean every person was reached but that representative churches were planted throughout this region.

Translator Notes

1. The verb philotimoumenon ('aspiring, making it a point of honor') reveals Paul's missionary strategy: pioneer evangelism in unreached areas. He avoids building on another's themelion ('foundation'), using the same construction metaphor as 1 Corinthians 3:10-11. This explains why he has not yet visited Rome — someone else founded that church.

Translator Notes

1. Paul quotes Isaiah 52:15 (LXX), part of the fourth Servant Song. In Isaiah, the nations are astonished by the Servant's suffering and exaltation. Paul applies this to his pioneer missionary work — he fulfills the prophetic vision by bringing the message to those who have never heard. The quotation also functions as a scriptural warrant for his strategy.
2. [TCR Cross-Reference] Quotes Isaiah 52:15. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The verb enekoptomēn ('I was hindered, cut off') explains why Paul has never visited Rome — not lack of desire (1:13) but the demands of his pioneer work in the East. The passive voice may imply divine direction or simply the pressure of circumstances.

Translator Notes

1. The remarkable claim mēketi topon echōn ('no longer having a place') indicates Paul considers his work in the eastern Mediterranean complete — not that every person is converted, but that churches are established in each region. The word epipothian ('longing, deep desire') expresses personal affection for a church he has never visited.

Translator Notes

1. Spain (Spanian) represents the western frontier of the known world — Paul's ambition is to bring the gospel to the ends of the earth. The verb propemphthēnai ('to be sent on, to be helped on one's way') is a technical term for providing material support for a missionary journey (cf. 1 Cor 16:6, 3 John 6). Paul diplomatically signals he needs Rome's logistical support for the Spanish mission. Whether he ever reached Spain is unknown from his letters; 1 Clement 5:7 may refer to it.

Translator Notes

1. Before Rome and Spain, Paul must first go to Jerusalem. The verb diakonōn ('serving, ministering') describes his role as bearer of the collection. The 'saints' (hagiois) refers to the Jerusalem church, which Paul consistently identifies as the mother community.

Key Terms

Translator Notes

1. The collection is a major project spanning several years (cf. 1 Cor 16:1-4, 2 Cor 8-9, Gal 2:10). Macedonia and Achaia (northern and southern Greece) are the contributing regions. The word koinōnian ('sharing, participation') frames the gift as an act of fellowship, not charity. The phrase tous ptōchous tōn hagiōn ('the poor among the saints') specifies economic need in the Jerusalem church.

Translator Notes

1. Paul establishes a theological logic of reciprocity: the Gentiles are opheiletai ('debtors') to Jerusalem because they received pneumatikois ('spiritual things') — the gospel, the Scriptures, the Messiah himself. In return, they should share sarkikois ('fleshly, material things'). The verb leitourgēsai ('to serve, to render service') has cultic overtones, elevating the financial gift to an act of worship.

Translator Notes

1. The verb sphragisamenos ('having sealed') likely means 'having delivered securely' — as one seals a document or package to guarantee its integrity. The karpon touton ('this fruit') refers to the collection, described as the fruit of the Gentile churches' faith and love. Paul's travel plan is clear: Jerusalem first, then Rome, then Spain.

Translator Notes

1. Paul expresses confidence (oida, 'I know') that his visit will bring plērōmati eulogias ('fullness of blessing'). The SBLGNT omits 'of the gospel' (tou euangeliou) found in the Textus Receptus. The 'blessing of Christ' encompasses both Paul's teaching and the spiritual enrichment of mutual fellowship.

Key Terms

Translator Notes

1. Paul's appeal is unusually urgent, invoking both Christ and the Spirit (a trinitarian formula). The verb synagōnisasthai ('to struggle alongside, to contend together') portrays prayer as combat — Paul is heading into danger and needs the Romans' active intercession, not passive well-wishes. The phrase tēs agapēs tou pneumatos ('the love of the Spirit') is unique in Paul.

Translator Notes

1. Paul has two fears: first, physical danger from hoi apeithountes ('the disobedient, the unbelieving') in Judea; second, the possibility that the Jerusalem church might reject the collection. Both fears proved well-founded — Acts 21:27-36 records his arrest in Jerusalem, and the acceptance of the collection is never explicitly confirmed in Acts. The verb rhysthō ('may I be rescued') is the same word used in the Lord's Prayer (Matt 6:13).

Translator Notes

1. The ultimate goal of Paul's prayer request: to arrive in Rome en chara ('with joy'), not as a prisoner. The verb synanapausōmai ('may I be refreshed together with') is a compound expressing mutual refreshment — Paul expects to receive as well as give. The phrase dia thelēmatos theou ('by the will of God') submits all his plans to divine sovereignty. Ironically, Paul did reach Rome — but as a prisoner (Acts 28:16).

Translator Notes

1. A brief peace benediction using the title ho theos tēs eirēnēs ('the God of peace'), which Paul also uses in 16:20, Philippians 4:9, and 1 Thessalonians 5:23. If the letter originally ended here (as some scholars propose), this would be a fitting conclusion. The 'amen' seals the benediction as a liturgical prayer.