Translation commentary on Romans 11:29

The word rendered “irrevocable” by some translations (Revised Standard Version and New English Bible) basically means “without change of mind or heart.” It is used in this sense in 2 Corinthians 7.10, its only other occurrence in the New Testament. In order to express in English the meaning of “without a change of mind,” it is necessary to change the noun into a verb phrase. Both the Good News Translation and An American Translation* render it by God does not change his mind; the Jerusalem Bible, assuming that the meaning of the word is “irrevocable,” also changes to a verb: “God never takes back his gifts or revokes his choice.”

In light of the context, what is the meaning of the phrase “the gifts and the choice of God”? It is possible, of course, to take “gifts” as a general reference to any blessing that God gives, but in the context “gifts” seems to have a more specific meaning. In light of its connection with the word “called,” it may best be taken as a reference to those blessings which are bestowed on the persons whom God calls. Since the “calling” comes first and the “blessings” follow, the Good News Translation translates the phrase to mean whom he chooses and blesses.

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 9:4

In this verse Paul describes the status of the Israelites by a series of nouns, which are better rendered by descriptive phrases in English. For a literal translation of this verse see the Revised Standard Version (“they are Israelites, and to them belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises”). The Good News Translation translates “Israelites” as God’s chosen people, because the emphasis in the present context is not upon their racial origin but upon the fact that God chose them to be his own people. It is important in the selection of a word for chosen to avoid the idea of favoritism. It is true that God “specially selected” his people, but one should not suggest that this means that he treated them as pampered favorites.

The remaining series of nouns, though introduced in Greek by the phrase “to them belong,” actually describes things that God did for his chosen people, and so the Good News Translation makes this connection explicit: he made … shared … made … they have … they have received. It should be noticed that the Jerusalem Bible also makes this connection clear. On the term “sonship” (Good News Translation he made them his sons) see 8.15, 23. In the present passage Paul seems to be referring to the specific time of the Exodus, when God chose Israel to be his people (see Exodus 4.22).

On the use of the word “glory” (Good News Translation shared his glory with them) see 3.23; 5.2. In the present passage the reference is to the specific manifestations of God among his people, beginning with the Exodus experiences and culminating with his presence with them in the temple.

In some languages one can only translate shared his glory with them as “gave them part of his glory,” but a more appropriate equivalent, considering the context, is probably “showed them his glory” or “showed them how glorious he was.”

The use of the plural, covenants, has occasioned some difficulty, and some manuscripts have the singular “covenant.” However, the plural is by far the more difficult reading and is preferred by the UBS textual committee. Paul may have reference to the several covenants that God made (with Adam, Noah, Abraham, and Moses), or else he may have reference to the Jewish translation which distinguished three covenants that together made up the great covenant of the Exodus (the covenant made at Horeb, the one made in the plains of Moab, and the one made at Mounts Gerizim and Ebal). Although Paul interprets the purpose of the Law in a different way from that of many Jews, he still looks upon it as a privilege which God gave to the people of Israel. If at all possible, one should choose a term for covenants which will indicate that the initiative exists with God. In order words, the covenant is not a “bargained contract.” In some languages a term such as “compact” may be appropriate, provided this indicates something good. However, in order to indicate clearly the initiative on the part of God, it is possible in some languages to say “he tied himself to them” or “he linked himself to them.”

The true worship is literally “the worship,” but the reference is to the Israelite temple service, which the Jews considered to be the only true way to worship God. The equivalent of they have the true worship may be expressed in some languages as “they worship God in true way,” “they know how to worship God truly,” or “God has shown them how to worship him in the true way.”

God’s promises (literally “the promises”) is doubtless a reference to the many promises of salvation and deliverance made by God throughout the Old Testament.

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 10:6 – 10:7

These verses are best taken together, since in them Paul uses a passage from the Septuagint of Deuteronomy 30.11-14. He does not quote the entire passage, and he makes some changes in the form of what he does use. Moreover, as one would expect, Paul changes the context of these verses and makes specific application of the words to Christ. These words originally applied to the Law. Moses was telling the people of Israel that the Law was not too difficult for them—they did not have to climb up to heaven to get it or cross the sea to find it—but rather it was to be found in their hearts and confessed with their mouths. It is difficult to know why Paul chose this particular passage from Deuteronomy, but his use of it is clear. He is emphasizing the fact that God’s salvation is immediately available in Jesus Christ, and that salvation cannot be and need not be sought after by human efforts. Fortunately, even though the theological implications of Paul’s words are very profound, the translation of what he says here is not difficult. Some Jews of Paul’s day believed that if enough people in the nation obeyed completely the Law, then God would send his Savior to them. Paul argues that God in his grace has already sent Christ down.

But this is what is said about being put right with God through faith is literally “But the righteousness (which comes) from faith speaks as follows.” The New English Bible renders “but the righteousness that comes by faith says.” However, the idea of righteousness saying something is a rather difficult concept for the average reader to grasp, and what Paul actually means is that “here is a passage of Scripture that has something to say about righteousness that comes from faith.” Because of the relatively awkward introduction to direct discourse contained in the words this is what is said about, it may be necessary to employ the more common formulation, “this is what the Scriptures say about.”

Do not say to yourself (literally, “Do not say in your heart”) must often be translated as “do not ask yourself,” since what follows is a question.

In rendering the phrase to bring Christ down one must not suggest that this is a reference to “demoting Christ” or “removing Christ from his rightful position in heaven.” An appropriate translation in some languages may be “(that is to say, to go up into heaven in order to ask Christ to come down to us).”

In verse 7 Paul continues the analogy, but he refers to the world below (“abyss” in most translations) in place of “the sea” which occurs in the Deuteronomy passage. It is easy to see how Paul would use this analogy; his reference is to the resurrection of Christ, as he makes clear. The phrase world below may be rendered as “world of the dead.”

The introductory expression in verse 8, what it says is this, may need to be somewhat more explicit in some languages: “this is what the scripture says,” “the scripture says the following,” or “the scripture contains these words.”

In verse 8 God’s message … that is, the message of faith that we preach is literally “the word of faith which we preach.” In such a context “word” has the extended meaning of “message,” and so the Good News Translation makes this explicit as a reference to God’s message (so also An American Translation*). God’s message is “what God has said” or “the message which God has spoken.” Message of faith means “the message which calls for faith.” This meaning may be rendered as “the message which says that you should trust God.”

It may not be possible to translate literally on your lips (Greek, “in your mouth”) and in your heart. The implication is “you have already spoken it, and it exists in your heart” or “you have already spoken the words, and you have them on your mind.” On the other hand, one may interpret on your lips and in your heart as potentiality—for example, “you can acknowledge this message with your lips and accept it in your heart.”

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 11:23

In keeping with the demands of English discourse structure, a pronominal reference in Greek (literally “those ones”) is made explicit by the Good News Translation: the Jews (see Jerusalem Bible and New American Bible).

The phrase abandon their unbelief (literally, “no longer remains in unbelief”) may be rendered as “no longer refuse to believe” or “give up not believing.” On the other hand, this may also be expressed positively as “return and believe” or “change and believe.”

Will be put back in the place where they were is literally “will be grafted in.” See the comments on grafting at verse 17.

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 13:1

Everyone translates a Semitic idiom (literally “every soul”). Paul’s viewpoint in these verses expresses the normal Jewish attitude toward government. State authorities (Phillips “civil authorities”; Moffatt “government authorities”; Revised Standard Version “governing authorities”) is more literally rendered by An American Translation* and the New American Bible as “the authorities that are over him” (see New English Bible “supreme authorities”). Recently some interpreters have taken authorities to indicate the invisible angelic powers that lie behind the visible state powers. It is true that the word is used elsewhere by Paul in such a sense, but his attitude toward angelic authority elsewhere intimates that he understands these powers to be more nearly demonic than working for good. Historically, scholars have understood this phrase as a reference to the state authorities of Paul’s day (specifically, the Roman government), and there is no valid reason for departing from this viewpoint.

Obligation as expressed by everyone must obey may be more naturally expressed as an imperative in some languages—for example, “all of you should obey” or “all of you obey.”

In many languages the state authorities are simply “the rulers,” “those that have the power,” or as in some languages, idiomatically, “those who have their hands on the stick.”

Without God’s permission (literally “except by God”; Revised Standard Version “except from God”) is rendered by An American Translation* as “without the permission of God.” The second clause of verse 1 may be translated as “no one has power to rule unless God permits him to have it” or “only if God permits a person to rule does he have such power.”

The last clause in this verse, the existing authorities…, though translated in a variety of ways, has essentially the same meaning in all modern translations. In some languages this clause may be translated as “if there is a ruler, then God is the one who has made him such,” “only God has given power to those who rule,” or “those who have power rule because God has made it so.”

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 14:20

The phrase because of food may require some amplification in order to indicate that it is the eating of certain kinds of food, not merely food itself, which is involved—for example, “Simply because you think that any kind of food can be eaten, do not therefore destroy what God has done” or “For the sake of being able to eat any kind of food, do not destroy what God has done.”

What God has done (literally “the work of God”) may be a reference either to the weak brother (v. 15) or in a more general sense to the church, which is the result of God’s work through Jesus Christ.

All foods may be eaten is literally “all things are clean,” but it should be taken in the specific sense that the Good News Translation employs (see New American Bible “all foods are clean”).

But it is wrong to eat anything that will cause someone else to fall into sin translates a clause which is obscure in Greek. A literal translation is “it is bad for the man who eats through stumbling.” Most exegetes understand this as a reference to the man who is strong in faith and who may cause someone else to fall into sin by what he eats. A few take this as a reference to the man who is weak in faith and who by eating injures his own conscience and so causes himself to fall into sin (New American Bible “but it is wrong for a man to eat when the food offends his conscience”). Most translations are explicit in the way in which they interpret these words, and the New American Bible is apparently the only modern English translation that follows the second interpretation.

The final portion of verse 20 may be restructured as conditional: “If someone else is caused to fall into sin because of what you eat, then this is wrong.”

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 15:30

In Greek verses 30-32 are all one sentence. I urge you translates the same verb used in 12.1, I make this appeal. It is also used in 12.8 with the meaning of to encourage.

The Greek phrase “love of the Spirit” must be taken with the meaning the love that the Spirit gives (New English Bible “the love that the Spirit inspires”).

It is not easy to specify precisely how the phrases by our Lord Jesus Christ and by the love that the Spirit gives are to be related to the verb urge. The Greek preposition dia indicates primarily “through” or “by means of,” but this does not imply agency. In other words, it would not be correct to say: “our Lord Jesus Christ is the one who causes me to urge you.” It would seem that the most satisfactory way of defining the relation in this clause is to consider by our Lord Jesus Christ as stating the underlying basis for Paul’s urging the believers at Rome to pray to God for him. Perhaps this can be most satisfactorily rendered as “because of our faith in the Lord Jesus Christ and because of the love that the Spirit has given us, I urge you to pray with me very earnestly to God for me.”

Join me in praying fervently (An American Translation* “join me in most earnest prayer”; Phillips “to stand behind me in earnest prayer”) is rendered “to strive together with me in your prayers” (Revised Standard Version). The verb rendered “to strive together with” (Revised Standard Version) is a metaphor alluding to warfare (note New English Bible “be my allies in the fight”), but it is best taken figuratively with the meaning of “to join together fervently (in praying).” The New English Bible (“be my allies in the fight; pray to God for me that…”) takes this phrase as describing two actions, but this is not the sense in which the Greek would normally be understood.

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 1:13

You must remember this is in Greek a double negative (“I don’t want you to be ignorant”), which many translations render as a positive statement (see New English Bible “but I should like you to know” and An American Translation* “I want you to understand”). A typical equivalent of you must remember this may be “I want you to know this” or “be assured that.” It is important to avoid a term which might suggest that the people had forgotten something.

The phrase my brothers may be rendered in two quite different ways: (1) by some generic kinship term such as “my relatives” or “my family” (if such a term may be employed for an extended in-group much larger than a family or clan), or (2) by some designation which specifies mutual faith—for example, “you who also trust Jesus Christ” or “you who are fellow believers” or “those who believe together with me.” The use of “brothers” in this type of context is a clear reference to the Christian community, and one should employ as a translation the corresponding expression which has been generally adopted by the church in the receptor language in question.

Something has always kept me from doing so is in Greek a passive construction, meaning something like “I was always kept from doing so.” The Greek is not clear as to whom or what has kept Paul from visiting the Romans, though it is possible that this is a Semitic idiom with God as the unexpressed subject. The most natural equivalent of this passive expression without specific indication of means of agent may simply be “I have not been able to….”

I want to win converts among you is literally “in order that I might have some fruit among you.” The word “fruit” is often used figuratively of spiritual results (see John 15.1-8; also see Romans 6.21-22; Galatians 5.22; Philippians 1.11; 4.17), and the Good News Translation takes it in the specific sense of “winning people to the Christian way.” Other translations take it in a more general sense (see Jerusalem Bible “that I might work as fruitfully among you”; Moffatt “to have some results among you”; and New English Bible “in the hope of achieving something among you”).

In most languages it is impossible to render the final clause of verse 13 in a literal manner since “fruit” is rarely used in the sense of “result.” It is therefore better to employ some such expression as the Good News Translation, but one should be cautioned against translating win converts literally. A more natural equivalent in many languages is “cause people to believe” or “cause people to follow Jesus Christ.”

Among other Gentiles is more literally “among the other nations” (see La Sainte Bible: Nouvelle version Segond révisée) and is translated by the Jerusalem Bible as “among the other pagans” and by the New English Bible as “in other parts of the world.” The reference would seem to be to other Gentile (non-Jewish) peoples than those in Rome (see Revised Standard Version “among the rest of the Gentiles”).

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 .