Translation commentary on Romans 1:1

Since Romans is a genuine letter, the Good News Translation tries to indicate this by beginning with from Paul (so also New English Bible and Jerusalem Bible; Phillips begins with “this letter comes to you from Paul”). It was quite customary for a Jew of the first century A.D. to have both a Roman name and a Jewish name (see Acts 13.9). Paul was the writer’s Roman and Saul his Jewish name, but he always refers to himself by his Roman name, and Saul is used only in Acts.

In a high percentage of languages it is necessary to employ a first person singular pronoun in relation to Paul. That is to say, one must employ a phrase such as “I am Paul” or “I, Paul.” This is simply because in many languages one cannot speak of oneself in the third person, particularly not in this kind of introductory statement. To insist on using merely the third person in such languages could be quite misleading, since readers might assume that Paul, as the presumed writer of this letter, was speaking about some other Paul as an apostle of Jesus Christ.

In most languages which must introduce the first person singular pronoun, the normal practice is to say “I am Paul” or “I, Paul, am a servant of Jesus Christ,” without making explicit reference in verse 1 to a writing or a letter. However, in some instances translators have taken a portion of verse 7 and incorporated it into verse 1—for example, “I, Paul, write to you in Rome”—since this is the normal manner in which, in the particular receptor language, letters may be introduced. If this is done, some repetition of the reference to writing must usually be included in verse 7, in order for the salutation to be properly introduced.

Paul speaks of himself as a servant of Christ Jesus, a phrase which appears in a number of translations as “a slave of Christ Jesus.” It is true that the Greek word itself more nearly means “slave” in the modern sense of the word. On the other hand, it is quite possible that Paul took the meaning of this term from the Old Testament background where prophets, and sometimes worshipers in general, are referred to either as “servants of God” or as “servants of the Lord.”

In a number of languages it is not possible to use a literal term “slave,” since this often carries a very repugnant connotation, and hence a more generic expression such as servant is employed. In some languages, however, a clear distinction is made between a person who works for fixed wages and one who is a kind of “personal retainer,” that is to say, a personal servant who is supported by his master but who has no fixed salary basis. It is this latter term which is to be preferred if a distinction must be made. In some instances one can only employ a generic expression such as “works for”—for example, “I, Paul, work for Jesus Christ.” In still other instances the more personal relationship is expressed by “I am Jesus Christ’s man.” This would imply a habitual servant of someone.

Some translators attempt to represent carefully the different orders in the names “Jesus Christ” and “Christ Jesus.” However, in a number of languages this cannot be done, and one order must be selected to the exclusion of the other. Where alternation is possible, the order in Greek can be followed; but where differences of order may be clumsy or misleading, one order must be employed throughout.

Paul further characterizes himself as an apostle, a term which is used in its more specialized sense to refer to the twelve, who were with our Lord during his earthly ministry (Luke 6.13), though it may also be used in a broader sense to include others (Acts 14.4, 14; Romans 16.7; 1 Corinthians 12.28; Ephesians 4.11). Although Paul is not one of the twelve, he considers his apostleship as equal with theirs (see 1 Corinthians 9.1-2), in the same way that he understands his gospel to be as authoritative as the message which they preach (see Galatians 1.11-12).

By the time one undertakes to translate the Letter to the Romans, no doubt a decision has been made about the appropriate equivalent for “apostle.” However, in the case of languages which are only for the first time receiving a text of the Scriptures, it is very important to check constantly upon the appropriateness of such key terms as “apostle,” “disciple,” “prophet,” etc. Although some persons have preferred to translate “apostle” in a more or less literal form as “one who is sent,” it may be far more satisfactory to use some such term as “special messenger.” Too often a phrase such as “one who is sent” simply implies “one who is sent away.” The significance of the term “apostle” is that the individual has been sent with a particular commission to announce an important message.

The Good News Translation takes chosen and called as qualifiers of apostle, while a number of translations understand “chosen” (literally “set apart”) as a third qualification of Paul himself, distinct from servant and apostle. See, for example, the New English Bible “servant of Christ Jesus, apostle by God’s call, set apart for the service of the Gospel.” In Greek “called” comes before “apostle” (literally “a called apostle”), while “chosen” comes immediately after “apostle,” so that either of these alternatives is possible as far as translation is concerned. The Good News Bible understands “chosen” (a perfect participle in Greek) as action prior to “called,” and for this reason the sequence of two qualifiers has been changed. From the context it is clear that the choosing and the calling have come from God, and the Good News Bible makes this explicit (see also New English Bible).

In languages which employ primarily active expressions, one may restructure the phrase chosen and called by God as “God chose and called me.” In some languages there are serious problems involved in the proper selection of a term for “called,” for the meaning must not be “to yell at” or “to call to.” A closer equivalent in some languages is “to commission” or even “to assign a task to.”

To preach his Good News is literally “for the Good News of God.” However, since God has been explicitly mentioned in the previous phrase, it is possible to refer back to him as “his” in this phrase. The phrase “for the Good News” in the present context evidently means “for the sake of preaching the Good News,” though in other contexts this phrase (literally “Good News of God”) may refer to the content of the proclamation. Paul uses the word Good News (Greek euangelion) some sixty times and the phrase Good News of God in 15.16; 2 Corinthians 11.7; 1 Thessalonians 2.2, 8, 9. Originally the Greek word referred to a reward for bringing good news, but in the New Testament the meaning is always good news itself and refers to the salvation that God has made possible through Jesus Christ. This salvation may be described as Good News, inasmuch as it produces joy or happiness in those who receive it. In verse 16 the Good News Translation translates this same word by the technical Christian term gospel. For Paul the Good News is the message about Jesus Christ, especially the message about his death and resurrection.

Insofar as possible, it is useful to avoid a technical term for preach which suggests merely formal sermonizing. A more appropriate equivalent would be “announce” or “proclaim.”

The phrase his Good News must be restructured in a number of languages since one cannot “possess” Good News. In this context it is the Good News which comes from God, since he is the source of it. In verses 2-3 it is clear that the Good News is about Jesus Christ, but comes from God. At the same time, it is impossible in some languages to speak of “Good News coming from God.” Only animate beings may “come,” but Good News may “originate with” or “be caused by.”

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 .

Translation commentary on Romans 1:2

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 .

Translation commentary on Romans 1:3 – 1:4

In the statement it is about his Son, it refers back to the Good News, not to the Holy Scriptures as a whole (see Jerusalem Bible “this news is about the Son of God”).

In a number of languages is about must be rendered as “tells about,” “speaks about,” or even “describes.”

The phrase our Lord Jesus Christ is introduced from verse 4 in order to show its connection with his Son and with the description that follows. Although neither the Jerusalem Bible nor the New English Bible shifts this phrase from the following verse, they each make the relation explicit by the statement “it is about Jesus Christ our Lord.”

Special care must be exercised in the use of so-called possessive relations with words such as Lord and God. In some languages, for example, one cannot say our Lord. One cannot, as it were, possess someone who rules over him. The closest equivalent in such languages may be “the one who lords (over) us” or “the one who rules us.” Similarly, “our God” must be rendered in some languages as “the God whom we worship.”

It is helpful to take the last half of verse 3 and all of verse 4 together, since the exegetical and translational problems are closely interrelated. As to his humanity (literally “according to the flesh”) is taken by most commentators and translators in the same sense as by the Good News Translation (New English Bible “on the human level”; Jerusalem Bible “according to the human nature”). As a man Jesus was born (literally “became”; Galatians 4.4 uses this verb in the same way, literally “he became of a woman”). Our Lord is further qualified as a descendant of David (literally “from the seed of David”; New English Bible “he was born of David’s stock”; Jerusalem Bible “was a descendant of David”; An American Translation* combines this and the previous statement “who was physically descended from David”).

The phrase as to his humanity is variously rendered in different receptor languages. The two principal equivalent expressions are “as a man” or “as far as his body was concerned.” In some instances this is combined directly with the following phrase: “he had the same kind of body as the offspring of David.” References to the lineage of David may be expressed as “he was a grandson of David” (in languages in which the term “grandson” is a generic term for any male descendant). On the other hand, David may be made the subject of such a phrase—for example, “David was his grandfather” or “David was his ancestor.” Again, one may simply specify lineage: “he belonged to David’s family.” It is frequently, however, very difficult to translate literally he was born a descendant; such a passive phrase could be quite misleading.

As to his divine holiness (literally “according to [the] spirit of holiness”) may be understood in either of two ways. (1) It may be understood along with the Good News Translation as a reference to our Lord’s own (divine) nature; that is, his “holiness” was the quality that most closely identified him with God (An American Translation* “in his holiness of spirit”; Knox “in respect of the sanctified spirit that was his”; Jerusalem Bible “the spirit of holiness that was in him”). Or (2) it may be understood as a reference to the Holy Spirit (New English Bible “on the level of the spirit—the Holy Spirit”; Revised Standard Version “according to the Spirit of holiness”; see also Moffatt). Some few interpreters take the phrase “spirit of holiness” as a reference to the Lord’s own spirit which enabled him to “set apart” people for God. That is, the phrase is taken by them as a reference to the saving power or function of the Son of God, and not as a reference to his nature; however, no translation seems to go in that direction.

In support of the exegesis represented in the Good News Translation there are at least two observations. (1) This phrase stands in formal contrast with as to his humanity, which definitely refers to one aspect of Jesus’ person. (2) Paul nowhere else uses this phrase to refer to the Holy Spirit, and though some scholars maintain that Paul took it over as a set formula from Palestinian Christians, there is no clear evidence in the New Testament or in other early Christian literature that it was used of the Holy Spirit.

Though the phrase as to his divine holiness seems to be a particularly appropriate expression in English, it is extremely difficult to render such an expression in some other languages. An abstract such as “holiness” would rarely, if ever, have as an attributive an adjective such as “divine.” Moreover, in many languages there is simply no attributive term such as “divine”; the closest equivalent would be “from God.” Therefore, in some languages the closest equivalent of as to his divine holiness would be “as far as his being from God and his being holy is concerned.” Some translators have followed a type of compromise rendering; “as far as his spirit, which was holy, is concerned.”

The verb shown literally means “to set limits (or boundaries),” and so “define,” “decide,” “determine.” It is quite often used of God’s will and decision (Luke 22.22; Acts 2.23; 10.42; 17.26, 31; Hebrews 4.7). In English translations the verb appears in a variety of renderings: “declared,” “designated,” “appointed,” “marked out,” “demonstrated,” “installed,” “proclaimed,” and “foreordained.” This passive expression was shown may be transformed into an active expression—for example, “God showed with great power that he was his Son.”

With great power (literally “in power”) is usually taken either with the verb as in the Good News Translation (see An American Translation* “decisively declared”) or as a qualifier of the Son of God (Moffatt “Son of God with power”; Jerusalem Bible “Son of God in all his power”). Some translations make it independent (New English Bible “by a mighty act”), while Phillips connects it with the Holy Spirit (“marked out … by the power of that Spirit of holiness”).

The phrase by being raised from death presents at least three problems, (1) The phrase may be taken either in a temporal sense, “from the time of the resurrection,” or, as in most translations, in a causal sense. (2) Though this phrase (literally “resurrection of dead ones”) may be taken as a general resurrection of the dead, most exegetes take it to refer to Christ’s resurrection (Revised Standard Version “by his resurrection from the dead”). (3) It is possible to understand this phrase either in an active sense (New English Bible “he rose from the dead”) or in a passive sense, with God understood as the one who raised him from the dead (Moffatt “he was raised from the dead”; see also An American Translation* and Phillips). In light of the fact that Paul elsewhere in Romans speaks of God raising Christ from the dead (see 4.24; 6.4, 9; 8.11), it seems best to understand the present passage in a passive sense with God as the agent. This passive expression may be rendered as active, particularly if the preceding clause is transformed into an active expression. One may thus render the last part of verse 4 as “by the fact that God raised him from death” or “by the fact that God caused him to live again.” In some languages one cannot be “raised from death,” but one can be “caused to live again.”

The mention of the Good News in the last past of verse 1 led Paul to a further statement about the Good News in verse 2, and this in turn led to a Christological statement in verses 3 and 4. Paul now returns to the theme of his apostleship which he mentioned in verse 1.

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 .

Translation commentary on Romans 1:5

Through him God gave me is literally “through whom we received.” The plural pronoun “we” may refer to Paul and other apostles (it cannot include the Roman readers), or it may refer only to Paul’s commission (so New English Bible and Moffatt). The phrase “we received” is translated in the Good News Translation as God gave me, to show that it was from God that Paul received his commission. For languages which employ two forms of “we,” inclusive and exclusive, the “we” in this instance should obviously be exclusive. However, Paul’s repeated emphasis upon his particular commission as an apostle to the Gentiles would seem to favor greatly the use of “I” rather than “we” in this passage.

The expression of secondary agency in the phrase through him causes certain difficulties in a number of languages in which the only equivalent is some causative expression—for example, “God caused Christ to give me the privilege” or “God gave me the privilege; Christ did it.”

The privilege of being an apostle is literally “grace and apostleship.” Some understand “grace” and “apostleship” to refer to two separate events, the former to God’s grace in Jesus Christ and the latter to God’s call of Paul to be an apostle. Others take the two as a reference to a single event, that is to God’s call of Paul to be an apostle (Knox “the grace of apostleship”; New English Bible “the privilege of a commission”; Moffatt “the favor of my commission”). Paul looked upon his apostleship as a special gift of God’s grace (1 Corinthians 3.10; 15.10; Galatians 2.9). A similar construction appears in Acts 1.25 (literally “service and apostleship”), in which the second noun is used to qualify the first. There the meaning is “service as an apostle.”

The phrase the privilege of being an apostle is difficult to render in some languages. In some instances the concept must be expressed in a paratactic relationship—for example, “God caused me to be an apostle; this is a privilege.” The concept of privilege may be incorporated into the principal clause as “God gave me the good work of being an apostle.” In other instances privilege is best expressed as “a special task” or even “the important commission” of being an apostle.

For the sake of Christ (literally “in behalf of his name”) appears at the end of the verse in Greek, but it must be related to the whole purpose of Paul’s call as an apostle, and for this reason the Good News Translation places it here (note also the New English Bible). For the sake of Christ is equivalent in some languages to “in order that I might serve Christ,” “in order that I might help Christ,” or “for the benefit of Christ.”

People of all nations refers to peoples from all nations; some take the Greek word in the more restrictive sense of “Gentiles” (Moffatt), “pagan” (Jerusalem Bible), or “heathen” (An American Translation*). Believe and obey translates “obedience of faith.” This is not “obedience to the faith” (Moffatt), but obedience that is caused by faith (New English Bible “to faith and obedience”; An American Translation* “obedience and faith”). Although “obedience” and “faith” are nouns in Greek, they describe events rather than objects, and so are better rendered by verbs.

The last clause in verse 5, introduced by in order to lead, reflects only a preposition in Greek. However, the relationship between the “apostleship” and the “obedience of faith” involves obvious purpose. Furthermore, in most languages one must make explicit the role of Paul with respect to the people of all nations, and for this reason the Good News Translation makes this relationship explicit by means of the somewhat expanded rendering in order to lead people of all nations to believe and obey.

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 .

Translation commentary on Romans 1:6

This also includes you indicates that the persons in Rome are among those whom God has led to believe and obey. Who are in Rome is not in the Greek text as such, though it is implicit (see the following verse), and the Good News Translation makes this information explicit in this verse. This also includes you may be rendered in some languages as “you are also among them” or “you who are in Rome are also part of these people.”

Whom God has called to belong to Jesus Christ is literally “called ones of Jesus Christ.” It is possible to take the Greek to mean that Jesus Christ is the one who has called them, though in the New Testament the verbal adjective “called” generally implies that God is the one who has done the calling. The Good News Translation assumes that God is the one who has done the calling, and that those who are called now belong to Jesus Christ (see also Revised Standard Version “who are called to belong to Jesus Christ”; New English Bible “you who have heard the call and belong to Jesus Christ”; Jerusalem Bible “by his call [you] belong to Jesus Christ”).

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 .

Translation commentary on Romans 1:7

This is the conclusion of the Greek sentence which begins in verse 1, and it contains the second part of the introduction to the letter, that is, Paul’s greetings to the people in Rome. The Good News Translation indicates this by and so I write to all of you in Rome, and the New English Bible by “I send greetings to all of you in Rome.” Either “write” or “greet” satisfies the meaning implicit in the Greek (literally “to all who are in Rome”).

Whom God loves translates the Greek genitive phrase “beloved of God.” The Greek word “beloved” is used throughout the New Testament to indicate strong endearment; it is used specifically when the Father addresses the Son (Matthew 3.17; 17.5 and parallels).

Whom God … has called to be his own people is literally “called (to be) saints.” The word “saints” (from the stem “holy”) is not a description of the moral character of the Christians but refers to the fact that they belong to God (see New English Bible “his dedicated people”). In the same way that the Israelites in the Old Testament were God’s people, so those who belong to Jesus Christ are also God’s people. Paul indicates a close bond between himself and the Roman Christians: in the same way that God has called him to preach the Good News, so God has called them to belong to Jesus Christ (v. 6) and to be his own people (v. 7). As in verse 1, here also the verb called presents a number of difficulties in some languages, since the closest equivalent may indicate merely the process of calling to an individual. In this context an equivalent may be similar to “summon.”

Grace and peace is a frequent formula in early Christian greetings and is the standard salutation in all of Paul’s letters (see also 1 Peter 1.2; 2 Peter 1.2; Revelation 1.4). It combines the Christian concept “grace” with the Jewish “peace.” “Grace” expresses God’s love and mercy which he shows toward people who do not deserve it, while “peace” sums up all the benefits of God’s gracious act, both in terms of a reconciled fellowship and of a wholeness of life, resulting in a calm and confident dependence on God. In many languages it is better to render these nouns by verbs. In Greek this last portion of verse 7 is literally “grace and peace to you from God….” In most languages there is no “third person imperative.” Even in English such a rendering is quite unnatural, and for that reason the Good News Translation employs may God our Father and the Lord Jesus Christ give you grace and peace. However, in a number of languages some introductory phrase must be employed with such a clause—for example, “I am asking God that….” or “I am wishing that….”

An adequate term for grace, particularly in this type of context, is not easy to find in some languages. The reference here is to God’s gracious dealings with man, and therefore it is better rendered in some languages by a verbal expression—for example, “may God our Father and the Lord Jesus Christ show you mercy.” In certain languages, however, a more idiomatic expression may be employed—for example, “so that you may experience the good heart of God our Father and the Lord Jesus Christ.” Similarly, peace implies the experience of peace and hence likewise is frequently translated as a verb—for example, “cause you to know peace,” or, idiomatically, “cause you to sit down in your hearts” or “cause your livers to be sweet.”

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 .

Translation commentary on Romans 1:8

First is never followed by “secondly,” and so it must be taken in the sense of “first of all” (Moffatt; see New English Bible “let me begin” and Phillips “I must begin”). In some languages the equivalent of first may be “before I say anything else I want to say” or “I want to begin by saying.”

The phrase through Jesus Christ is particularly difficult to render in some languages, since it represents some type of secondary agent but without specification as to the precise relationship implied. In some languages the appropriate equivalent would be “I am thankful to God; it is Jesus Christ who makes this possible.”

As Paul writes he considers himself to be in the act of prayer, giving thanks to God for their faith (I thank is in the present tense in the Greek). Expressions of thanks may be highly idiomatic—for example, “I say to God I am happy in my heart” or even “I tell God how good he is.”

Because the whole world is hearing of your faith forms the basis for Paul’s prayer of thanksgiving. In Greek this is actually a passive expression (literally “your faith is being proclaimed in all the world”), which many translations transform into an active expression, as does the Good News Translation (see An American Translation* “the news of your faith is spreading all over the world”; Twentieth Century New Testament “the report of your faith is spreading throughout the world”). Faith in the present context means “faith in Jesus Christ,” and Paul seems to be stressing more the quality of their faith than the fact of their faith.

In many languages one cannot speak of the whole world is hearing, since the physical world cannot hear, only “people throughout the world are hearing.” Moreover, in some languages one cannot say hearing of your faith. One can, however, “hear that you believe.” For some languages some direct goal of believing is necessary and therefore one may say “hear that you believe in Jesus Christ” or “hear that you trust Jesus Christ.”

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 .

Translation commentary on Romans 1:9

God can prove that what I say is true … God knows that (see New English Bible “God is my witness … God knows how”) translates “God is my witness … that.” Both the Good News Translation and the New English Bible repeat God knows in order to bring the object of the verb closer to the verb itself (in the Greek sentence order a long clause intervenes). Paul appeals to God, as to a witness in court, since God is the one who can testify or prove that Paul always thinks of the Romans when he prays.

The equivalent of prove in some languages is “show clearly” or “convince you.”

The verb translated serve is always used in the New Testament of service rendered to God, and in some passages it may mean “worship” (see Luke 2.37; Acts 7.42; Philippians 3.3; Hebrews 9.9; 10.2).

With all my heart (literally “in my spirit”) is translated in a variety of fashions: see Jerusalem Bible “I worship spiritually” and New English Bible “I offer the humble service of my spirit.” In the present context “spirit” refers to Paul’s inner being (one might say to his total being), and for this reason the Good News Translation translates with all my heart. In some languages the equivalent of with all my heart is “completely,” “without in any way holding back,” or “with all of my self.”

By preaching the Good News about his Son is literally “in the Good News of his Son,” but here Good News refers not to the content of the Good News but to its proclamation (see New English Bible “by preaching the gospel of his Son” and Jerusalem Bible “by preaching the Good News of his Son”).

I always remember you means that Paul always prays to God in behalf of the Romans. In this type of context remember must not be translated in such a way as to suggest that Paul had forgotten about the Romans. A more appropriate equivalent in some languages is “I always keep thinking about you” or “you are always in my mind.”

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 .