In Greek the reference to the Good News is made by a pronoun (literally “which”), but it is necessary to transform this into a noun in the English discourse structure, inasmuch as this verse is made into a separate sentence rather than a dependent clause.

In the Greek text was promised appears with an indirect, or secondary, agent (through his prophets), and without the direct, or primary, agent specified (by God). Since it is obvious that God is the one who made this promise through the prophets, the Good News Translation makes this explicit (see New English Bible “this gospel God announced beforehand”). For languages in which the active form is obligatory or much preferred, it is possible to restructure the first clause of verse 2 as “God promised the Good News long ago by means of his prophets.” A far more complex problem, however, exists in reproducing an expression for indirect or secondary agent. In some languages one simply cannot say that “someone did something through (or by means of) someone else.” The only way in which an indirect or secondary agent can be expressed is by a causative—for example, “God caused the prophets to promise long ago.” If a causative expression is employed, “prophets” must also be made the subject of “writing”—for example, “and they wrote in the Holy Scriptures.” There may, moreover, be certain serious difficulties involved in an expression such as written in the Holy Scriptures, since the writing actually was a part of the Holy Scriptures and not merely some marginal notes written in a book called the Holy Scriptures. In some languages, therefore, one must be quite explicit—for example, “written as a part of the Holy Scriptures” or “the prophets wrote this promise which became part of the Holy Scriptures.”

Both in the Old Testament and in the New Testament prophets are primarily persons who speak on the behalf of God (Moses, David, and Solomon, along with others, are called prophets), and not merely persons who foretell the future. In the present context the emphasis is on the fact that what God promised through the prophets has come true. The Holy Scriptures is a reference to the Old Testament (see 2 Timothy 3.15 where this same phrase occurs). More often the Old Testament is referred to simply as “the Scriptures” (Matthew 21.42; 22.29; 26.54; John 5.39; etc.).

It is relatively easy to find a term for “holy” as applied to persons, since one may often use a phrase such as “dedicated to God.” However, a satisfactory expression for “holy” in reference to the Scriptures may be far more difficult. One cannot employ an expression such as “spotless” or “clean” (which has been done in some languages), for this would apply merely to the condition of a page or book. In some languages a term for positive taboo is sufficiently generic so that it can be applied to the Scriptures; but in some instances the only satisfactory equivalent for “holy” in this kind of context seems to be a phrase relating the Scriptures to God—for example, “the Scripture from God.” At the same time, one must carefully avoid any expression which would make the Bible similar to the Koran, which, according to Islamic tradition, “descended from heaven.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

But you have a hard and stubborn heart is actually a prepositional phrase to be taken with the verb you are making your own punishment even greater, and means something like “in keeping with your hard and stubborn heart.” You are making you own punishment even greater is a word picture, the picture of a man treasuring up something for himself, only in this context it is punishment.

The sentence you have a hard and stubborn heart may be related to what follows as cause-effect—for example, “because you have a hard and stubborn heart, you are causing your judgment to be even greater.” In many languages one must avoid an expression such as “hard” in connection with “heart,” since the phrase “hard heart” frequently has quite a different meaning—“strong” or “brave,” for example. In some languages the equivalent idiom for hard and stubborn heart would be “your ears have no holes” (that is to say, “you will not respond to reason”). It is this refusal to reason which is the basic meaning of hard and stubborn heart. In some languages the only satisfactory equivalent of this emphatic expression is “because you are so completely stubborn.”

The word rendered punishment in the Good News Translation is the word translated “wrath” elsewhere. The reference, of course, is to the punishment God brings because of his wrath. It is normally not difficult to find a word for punishment, but it is difficult in some languages to speak of “making your punishment greater.” A more satisfactory equivalent may be “God will judge you more severely,” “God will cause your punishment to be stronger when he judges,” or “God will cause you to suffer even more when he judges.”

Day is spelled with a capital in the Good News Translation, inasmuch as in both Jewish and Christian thought this was a specialized term, referring to the final day on which God would bring his wrath and punishment on all evil doers. The Day when God’s wrath and right judgments will be revealed is in Greek a noun phrase, “in the day of wrath and the revelation of the righteous judgment of God.”

The passive expression will be revealed may be transformed into an active with God as the agent—for example, “the day when God will show his anger and judge rightly.” In some instances a reference to God’s anger, without indicating that it is anger against sin, could prove to be inappropriate and out of keeping with the context. Therefore, one may say “God’s anger against sin” or “God’s anger because people have sinned.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

This quotation comes from Psalm 10.7.

Their mouths are full of bitter curses may be equivalent in some languages to “they constantly speak bitter curses” or “they fill their mouths with curses which are bitter.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

It should be noted that the Good News Translation rendering of this verse consists of twelve words (so also the New English Bible) while the Greek has only six words, one of which is a preposition and two of which are particles. However, the demands of communication require that the translation in English be rendered by more words than exist in the Greek text. The Greek begins with two particles which are rendered by the Good News Translation that is why Abraham through faith. In the Greek sentence structure it is clear that these particles refer back to Abraham’s faith, and so a number of other translations also make this connection explicit (see New English Bible “Abraham’s faith”; An American Translation*, Moffatt “his faith”). Was accepted as righteous by God is a quotation from Genesis 15.6 and is so placed within quotation marks in the Good News Translation. On this quotation see the comments on verses 2 and 9.

Through faith may be expressed in some languages as means—for example, “was accepted as righteous by God by means of his trusting God”—or more specifically as cause—for example, “was accepted as righteous by God because he believed.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

It should be noticed that Paul does not speak in this verse of his body as being evil, but rather of a law at work in his body which controls it and so subjects it to sin. He is not attempting to use psychological terminology, nor is he setting the body over against the mind as though one were evil and the other innately good. Rather, he is reflecting on his own experience and the experience of mankind in general, and is trying to point out that even though he approves of what is right, he is unable to do what is right in his own strength. Although he does not look upon the body as being sinful in itself, he does realize that the body is the battlefield where the struggle against desire, sin, and death is fought. And he realizes that he, like all other men, has become a prisoner to the law of sin which is at work in his body.

The use of law in verse 23 parallels its use in verse 21, namely, as “principle.” If a translator can retain “law” in this type of context, it is useful to do so, since this may provide a key to other uses of “law,” especially in the first two sections of this same chapter.

In my body may be best translated in some languages as “inside of me.” Otherwise body might be understood only in the physical sense. In order to contrast this with the law that my mind approves of, it may be useful to translate the first sentence of verse 23 as follows: “But I see a different law operating in me—a law which is against the law that I approve of in my mind.”

The law of sin may be rendered as “the law concerning sin” or even “the law which results in sin.”

The final clause, which is at work in my body, must refer to the law and not to sin. In some languages one may say “it is this law which is in me.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

He did not even keep back his own Son is evidently an allusion to the story of Abraham’s sacrifice in Genesis 22.16. In the Septuagint account of that story the Greek translator used the same verb that Paul uses here (keep back, literally “to spare”), and the thought of Abraham is fresh in his mind from the earlier chapters of this letter. Offered means literally “to give over” and is used by Paul in 4.25 (given over to die), as well as in 1.24, 26, 28 (given them over). The Good News Translation actually translates this verb twice in the present verse, in order to relate the various parts of the verse and to bring out the emphasis which Paul intends: he gave us his Son.

Did not even keep back is rendered in some languages as “did not prevent from suffering” or “did not cause him to evade suffering.”

In order to indicate clearly the significance of offered it may be necessary to add “as a sacrifice,” therefore: “he offered him as a sacrifice on behalf of all of us.”

By the form which Paul uses in asking his question, will he not also freely give us all things?, he indicates that he does believe that God will freely give us all things.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

It is important to construe properly the meaning of before. This is not a reference to Isaiah’s speaking before Hosea did. It is Isaiah speaking in anticipation of the judgment.

The scripture reference in this verse comes from the Septuagint of Isaiah 1.9. Lord Almighty is translated “Lord of Hosts” in most translations. This phrase was used in the Old Testament frequently as a name for God, and originally meant “Lord of the armies,” a name which described the Lord’s strength in battle. A translation such as “Lord of Hosts” conveys nothing to the English reader, and the nearest equivalent appears to be “the Lord, the Almighty.” It may be translated as “the Lord who is all powerful,” “the Lord who has all strength,” or “the Lord who is the strongest of all.”

Some descendants in this particular context may be translated as “some persons to continue the lineage” or “some persons of our same tribe.”

In some languages it may be useful to employ a classifier with Sodom and Gomorrah—for example, “we would become like the city of Sodom; we would become like the city of Gomorrah.” In other languages it may be necessary for stylistic reasons to coalesce these into one—for example, “we would become like the cities of Sodom and Gomorrah.” At this point a brief marginal note, a cross reference, or an identification of the significance of Sodom and Gomorrah in a glossary is important.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .