Romans 15


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Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

15 1 Those of us who are capable owe it to those who are impeded by weakness to be supportive and not please only ourselves. 2 Each of us ought to please our neighbour for the sake of building up the good.  3 For Christ also did not please himself, but exactly as it is written, “The insults of your attackers fell upon me.” [Ps 69:9] 4 For whatever was previously written, was written for our teaching, so that because of the endurance and encouragement of the scriptures we might have hope.  5 And the god of endurance and encouragement will give you this same mindset among yourselves as Christ Jesus, 6 so that with one unanimous voice you might give glory to the god and father of our lord Jesus Christ.

7 For this reason, you ought to accept one another, just as Christ accepted you, for the glory of god. 8 For I say that Christ became a servant of the circumcision in behalf of [the] truth of god, in order to make absolutely certain of the promises of the fathers, 9 and [to make absolutely certain that] the nations, in behalf of the mercy of god might give him glory, exactly as it is written:

Because of this I will celebrate you among the nations and I will sing of your name. [Ps 18:49]

10 and again, he says:

Celebrate, oh nations, with his people! [Dt 32:43]

11 and again:

Praise the lord, all the nations and praise him even more, all the people! [Ps 117:1]

12 and again, Isaias says:

There will be a root of Jesse and one raised up to rule the nations, upon whom nations will place their hope. [Is 11:10]

13 And may the god of hope fill you with all joy and peace in believing, so that you might continue in hope in [the] power of [the] holy spirit.

14 I myself am convinced, my brothers, that you indeed are full of goodness, having been filled with all knowledge, and able to remind each other [of that fact].  15 And I wrote to you boldly for a while just to remind you because of the gift given to me by god 16 that I should be a ‘public servant’ [λειτουργον] of Christ Jesus to the nations, ‘priest’ of the gospel of god, so that the ‘offering’ of the nations might acceptable, sanctified by the holy spirit. 17 Therefore, I have bragging rights in Christ Jesus in the presence of god; 18 for I do not dare to say anything which Christ did not fully realize [κατειργασατο, ‘accomplish’] through my words and actions so as to effect [εις] [the] obedience of [the] nations, 19 with the ability [to perform] signs and wonders, by the power of the spirit [of god, sic]; so that [the abounding need – I would argue that the use of the verb πληροω here implies the abounding need by explicitly stating it’s fulfillment, in the sense of ‘to satiate, satisfy,’ Liddell and Scott (1958), so…’the abounding need for] the good news of the Christ has been fully met by me, from Jerusalem and  surrounding [areas] up to Illurikou, 20 wherefore I aspire to proclaim the good news not where Christ has been identified, lest I should build upon another foundation, 21 but rather, as it has been written,

He will appear to those to whom [the good news] concerning him has not been proclaimed, and those who have not heard will [begin to] understand [συνιημι, connotation of ‘to come to an understanding,’ Liddell and Scott]. [Is 52:15]

22 Therefore also I have been hindered many times [in my efforts] to come to you; 23 and now, no longer having a place [to stay] in these precincts, and having [had] a longing for a considerable [number] of years to come to you, 23 [I will,] should I be going into Spain; for I hope to see you as I pass through and to be sent along [my way] there by you, first having had my fill of your company [υμων πρωτον απο μερους ἐμπλησθῶ] – 25 but now I am going to Jerusalem in service to the saints [there]. 26 For they were pleased in Macedonia and Achaia to make something of a contribution [κοινωνίαν τινὰ ] to the poverty-stricken saints in Jerusalem. 27 They were delighted indeed [και], for they are indebted to them; for if the nations are sharing in their spirituality, they ought also to share in their material needs [σαρκικοῖς λειτουργῆσαι, ‘to serve materially’]. 28 When this is completed and this contribution to them [is] determined, I will go up to Spain via you; 29 and I know that when I come to you, I will come in the fullness of the blessing of Christ.

30 I would encourage you, [brothers, sic] because of our lord, Jesus Christ and because of the love of the spirit, to join me in the [spiritual] battle in [your] prayers to god in my behalf, 31 so that I might rescue [from disobedience, απο] those who are disobedient in Judea and my ministry to Jerusalem might become acceptable to the saints, 32 so that I might rest together with you in the joy of coming to you because of the will of god. The peace of god [be] with you all, amen.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

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Romans 13


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

13 1 Let every power conscious authoritarian who has power be subjugated [to god].  For there is no authority except under god, and all of those [authorities] have been set in place by god.  2 Therefore, since the one who rises against the authorities [which god has appointed] has opposed the divine order, those who have opposed [the authorities] will bring judgement upon themselves.  3 For rulers are not a terror to good works but to evil. You don’t wish to be afraid of authority, do you? Do good and you will have praise of it. 4 For [authority] is a servant of god to you, to the end that [it may cause you to do] the good. But if you should do evil, be afraid; for [a ruler] does not possess military authority [‘the sword’ την μαχαιραν] in vain.  For [authority] is an avenging servant of god to the end that wrath [might fall] on the one who practises evil. 5 Therefore, [authority] must be subjugated [under god], not only because of [it’s representing] the wrath [of god] but also for the sake of compliance [‘understanding,’ ‘consciousness’ συνειδησιν; συνειδω, sense of ‘accomplice;’]. 6 For this reason also, pay your taxes; for [authorities] are public servants of god, bound to this very task. 7 Fulfill all obligations, pay tribute, pay taxes, show respect [φοβος, ‘outward show’ of fear], give honor [to those who deserve it].

8 Do not ever be indebted except to one another in love; for the one who loves another has fulfilled the law. 9 For the [commandments], ‘Do not commit adultery, Do not kill, Do not steal, Do not lust,’ [Ex 20:13-15, 17; Dt 5:17-19] and whatever other commandment, by this word have been encapsulated [which is, sic]: ‘Love your neighbour as yourself.’ [Lv 19:18] 10 Love causes no evil for the neighbour; therefore, love [is] the fulfillment of the law.

11 And we have perceived [ειδοτες, in light of the textual variant, ημας, which i chose from p46vid (III) and corrected Sinaiticus] this zeitgeist [καιρον], that [it is] already [the] hour to be raised from our delusion [υπνου, ‘hypnosis,’ ‘sleep’ or perhaps even ‘dream,’ ενυπνιαζω], for salvation [is] nearer now than [at that moment] when we believed. 12 The night [is] advanced, but day is near. Lay aside, then, the works of darkness, for we ought to be clothed in the armor of light. 13 We ought to go about as is appropriate in daytime, not carousing and intoxicated, not lying around and pernicious, not cantankerous and zealous for strife, 14 but be clothed with the lord, Jesus Christ, and do not make these carnal inclinations a priority.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Romans 12


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

12 1 Therefore, I invite you, brothers, because of the mercy of god, persuade your body [to be] a living, holy sacrifice, well proving [your intention, (ευαρεστον, ‘approved’)] to god, [as this should be] your logical response [λογικην λατρειαν ‘reasonable service’]; and do not be conformed to [the conventions of] the times [τω αιωνι τουτω, ‘this age’], but rather, be transformed by the renewing of [your] mind to the end that you prove what [is] the will of god, [that is, what is] good and acceptable and perfect.

3 For, because of the unmerited favour given to me, I am saying to all those who are among you [that] you should not be more high-minded than necessary but rather, [you should] think rational, sane thoughts, as god allocated to each of you a reasonable [or ‘moderate’ kind of] faith. 4 For just as we have many parts in one body, and all the parts do not have the same function, 5 thus, we the many in the one body of Christ are, similarly [το δε καθ’], parts of each other.

6 And having unique gifts according to the talent [χαριν] given to us, you might be allocated the faith of a prophet [‘a prophet, according to the proportion (‘analogy’ αναλογιαν) of faith’], 7 [or] you might be a leader in ministry [‘a minister of ministry’], [or] you might be a teacher of fine arts [‘teacher of poetry, drama, art’], 8 [or] you might be a motivational speaker [public figure or ambassador of some kind: παρακαλων εν τη παρακλησει, from παρακαλεω not sure what Paul has in mind here…from the connotations involving exhortation, summoning and responding to cries for help, one could find a meaning in line with leadership in public service, especially a charitable organization or even disaster relief; possibly, a human rights or good will ambassador]; the one who shares [let him share] in simplicity, one who is sent forth [let her go] in earnest, one who shows mercy [let it be shown] joyfully.

9 [Let your] love [be] unhypocritical; [let us] abhor evil, while sticking to the good, 10 as in kinship with one another showing natural affection, holding one another in esteem, 11 not holding back enthusiasm [for one another], welling over in spirit, serving the lord, 12 rejoicing in hope, abiding under oppression, persevering in prayer, 13 sharing the needs of the saints, pursuing the love of strangers [‘hospitality’]. 14 Speak well of your persecutors, speak well and do not pray evil [upon them]. 15 Rejoice with those who rejoice, weep with those who weep. 16 Be of the same mind toward one another, not haughty-minded but led by humility. Do not become wise in your own mind. 17 Do not return evil for evil, [but let us] discern things fairly in the sight of all our peers [προνοουμενοι καλα ενωπιον παντων ανθρωπων, ‘prescient (what is) fair before all men’]; 18 if possible as far as you’re concerned, be at peace with everyone; 19 do not take revenge for yourself, beloved, but rather give free reign to the wrath [of god], for it has been written,

Justice is mine, I myself will deliver payback, says the lord. 20 But if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will heap fiery coals upon his head. [Dt 32:35; Pr 25:21-22]

21 Do not conquer with evil but conquer evil with the good.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Romans 11


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

11 1 Therefore, I say, god did not reject his people [p46 ‘chosen,’ κληρονομιαν] did he? Of course not! For I am also an Israelite, of the seed of Abraam, tribe of Benjamin. 2 God did not reject his people whom he foreknew. Do you not know in Elia what the scripture says, who interceded to god against Israel? 3 [He said] “Lord, they killed your prophets, your altars they demolished, and I alone remain and they are seeking my life.” [1K 19:10,14] 4 But what did the divine response say to him? “I left behind for myself seven thousand men who did not bend a knee to Baal.” [1K 19:10, 14]

5 Thus, therefore, also at the present time there has been generated a remnant according to the election of favour [‘grace’]; 6 so if by favour, no longer by works [‘actions’], since favour would no longer be favour. 7 What then [shall I say]? What Israel seeks, this she did not attain, but the election she [did] attain; but the remainder were petrified [‘hardened,’ ‘turned to stone’], 8 exactly as it is written,

God gave them a spirit of deep slumber
eyes [which] did not see
and ears [which] did not hear,
so that the day [might be] today.
[Dt 29:4; Is 29:10]

9 and David says,

Their table [or ‘hospitality’] I will make into [γενηθητω] a trap and into a hunt and into a scandalous [affair] and into a requital for them, 10 their eyes were darkened [or, ‘let their eyes be darkened’] [so as] not to see and their backs [be] bent because of all this. [Ps 69:22-23; 35:8]

11 Therefore I say, they did not stumble in order to fall, did they? Of course not! Rather, their falling [is] salvation for the nations for the provocation of their jealousy [εις το παραζηλωσαι αυτος]. 12 But if their falling [is] wealth for the world [‘universe’] and their defeat [ηττημα fr. ησσαομαι] [is] wealth for the nations, how much more [will be] their fulfillment.

13 So I say to you nations, insofar as indeed [μενουν] I myself am an apostle of nations, I accredit as my duty [that] 14 if somehow I might provoke my ‘family’ [σαρκα, ‘flesh’] and save some of them. 15 For if their loss [is] reconciliation for the world, what [will be] [their] taking hold if not life from death? 16 And if the first part of the sacrifice [is] holy, also the dough [is holy]; and if the root [is] holy, so also the branch.

17 Now, if some of the branches were broken off, and you being a wild olive [branch] were grafted into them and [you became] joint partakers in the richness of the olive tree, 18 do not boast against [‘exult over’] the [other] branches; for if [conversely] you should boast [keep in mind that] [it is] not you supporting the root but rather the root [supports] you. 19 You should say therefore, “[those] branches were broken off so that I might be engrafted.

20 To sum up [καλως, ‘in a nutshell, then’], by faithlessness they were broken off, but you by faith have stood. Do not be ‘pride-minded’ but [rather] be ‘fearfully-minded;’ 21 for if god did not spare the natural branches [don’t think] he would ever [μη πως ουδε, p46] spare you. 22 You see, then, the kindness and harshness of god; on the one hand, upon the fallen [he brings] the axe but on the other hand, upon you [is shed] the kindness of god, on the condition that you remain in the kindness, [seeing that] you also could be cut off. 23 And also those ones, if they should not remain unfaithful, they will be engrafted; for god is able again to engraft them.

[Here begins my 2013 continuation of the translation of unfinished Romans:]

24 For if you, against nature were cut out of a wild olive tree and against nature engrafted into a cultivated olive tree, how much more will they, according to nature, be engrafted into their own olive tree.

25 For I do not wish you to be ignorant, brothers, [οτι, I believe there is a missing particle here, based on Paul’s style] this [is] the mystery, lest you be tripped up [by, παρ’ sic] your own knowledge [εαυτοις φρονιμοι ‘presumptuous,’ ‘opinionated’], that there has been hardness of heart on the part of Israel until the [rest of] the nations should fully enter in 26 and thus, all Israel will be saved, exactly as it has been written,

There will come out of Zion one who delivers,
who will turn ungodliness away from Jacob.
27 And it will be a contract with me for them
when I take away their sins.
[Is 59:20-21]

28 Concerning the gospel, on one hand, [they are] at enmity because of you, but concerning the election, on the other hand, [they are] beloved because of the ancestors; 29 for the unmitigated favour and free invitation [κλησις, ‘calling,’ ‘name’] of god [are] unchanging. 30 For even though you once were unfaithful to god, now you might be shown mercy because of this unbelief, 31 thus also now they are unfaithful because of your [having been shown] mercy, in order that they also [now, sic] might receive mercy. 32 For god enveloped [KJV ‘concluded’] everyone in faithlessness, in order that all might receive mercy.

33 O what depth of wealth and wisdom and knowledge of god; as unsearchable [ανεξερευνητα, ερεω, ‘ask,’ ‘seek’] [are] his decisions and untraceable [ανεξιχνιαστοι, ιχνος, ‘track,’ ‘footstep’] [are] his ways [οδοι].

34 For who knows the mind of the lord?
Or who will be his adviser?
35 Or who will prophesy [προεδωκεν, ‘forecast’] to him,
and [who] will answer him back [ανταποδοθησεται, ‘answer in turn’]?
[Job 41:3]

36 Because all things [are] from him and through him and in him; glory to him forever, amen.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Romans 10


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

10 1 Brothers, I give thanks, nevertheless, in my heart and [make] entreaty to god in behalf of them for [εις] salvation. 2 For I testify to them that they have an emulous desire [a ‘zeal’] for god but not an enlightened one [or ‘not according to full knowledge’]; 3 for they are ignorant of god’s justice and by their own [justice, sic] they seek to stand, the justice which is not subject to god. 4 For the end [or ‘completion’] of the law [is] Christ leading to [εις] justice for all who believe.

5 For Moses writes of the [legal form of] justice [which is] from the law that, “the man who puts these things [i.e. laws] into effect [or ‘does them’] will be made alive [’empowered,’ ‘have vigour’] by them.” [Lv 18:15] 6 But of the justice [which is] by faith, thus he says, “Do not say in your heart, ‘Who will ascend to heaven?'” this is to bring Christ down; 7 or “‘Who will descend into the abyss [αβυσσον]?” [Dt 9:4] this is to bring Christ up from death [i.e., these are actions that only god can do]. 8 Rather, what does he say?

The word [ρημα] is near you
in your mouth and in your heart,”
[Dt 30:14]

this is the word [ρημα] of faith which we publicize. 9 Because if you confess with your mouth Jesus is lord and believe in your heart that god raised him from death, you will be saved; 10 for with [the] heart one believes for justice, and with [the] mouth one confesses for salvation. 11 For the scripture says, “Every one who believes in him will not be shamed.” [Is 28:16]

12 For there is no distinction between Judean and Greek, for he is lord of all, being generous to all who call upon him; 13 for “Everyone who calls upon the name of the lord will be saved.” [Jl 2:32]

14 How then will they call upon one in whom they do not believe? But how will they believe who did not hear? But how will they hear without preaching? 15 But how will they preach except they are sent? Exactly as it is written, “As à propos [are] the feet of those who bring good news.” [Is 52:7]

16 But not everyone listened to [or ‘heeded’] the gospel. For Isaias says, “Lord, who believed our report?” [Is 53:1] 17 Therefore, faith [is] from hearing and hearing [is] through the word [ρηματος] of Christ. 18 So am I saying, “They have not heard?” [Not at all!] Rather [I am saying],

To all the earth [or ‘land’] their sound went out and to the borders of the civilized world their word [went out]. [Ps 19:4]

19 But [am] I say[ing], “Israel did not know?” [Not at all!] First Moses says,

I will provoke you to jealousy against [what is] not a nation,
against an insipid nation will I provoke
you to anger. [Dt 32:21]

20 And Isaias boldly also says,

I was found by them who did not seek me,
I became real [‘manifest’] to those who did not ask for me.
[Is 65:1]

21 but to Israel he says, “The whole day I stretched out my hands to a disobedient and gainsaying people.” [Is 65:2 LXX]


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Romans 9


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

9 1 I speak the truth in Christ, I am not lying, my conscience bearing witness [‘testifying’] together with me by the holy spirit, 2 because there is great grief and unceasing pain [distress] in my heart. 3 For I would pray to be accursed, I myself, from Christ in behalf of my brothers who are my ‘fellow get’ according to the flesh, 4 who are Israelites, whose [is] the adoption and the glory and the promises [‘covenants’] and the legislation [νομοθεοια] and the service [‘worship’] rites, and the pronouncements, 5 of whom [are] the fathers and from whom [is] the Christ according to the flesh [‘by family’], the one who is above all, god, blessed forever, amen.

6 Not in this alone [is it] that the word of god has brought result. For not all those of Israel are Israel; 7 neither is the seed of Abraam all children, but rather, “By Isaac will your seed be called.” [Gen 21:12] 8 That is, not the children of the flesh [are] these children of god but rather, the children considered as ‘seed’ are of the promise [‘pronouncement’]. 9 For this [is] the word of the promise, “According to this time [‘at the appointed time’] I will come and there will be to Sara a son.” [Gen 18:10, 14] 10 And not only this, but also Rebecca, of one [time] having conceived [by] Isaac our father. 11 For while not yet being born, neither purposing anything good or evil, in order that the design of god for election should remain as not [an election] of ‘workers’ but [an election] of the chooser, who told her οτι, “The older [‘greater’] will serve the younger [‘lesser’], [Gen 25:23] 13 as it is written,

Jacob I loved
but Esau I hated.
[Mal 1:2-3]

14 What then shall we say? [There is] not injustice with god, is there? Of course not! 15 For Moses says,

I will show mercy to whomever I would show mercy
and I will pity whomever I would pity.
[Ex 33:19]

16 Therefore, then, [election is] not of the will, neither of the running [as in a race] but rather, of the mercy of god. 17 For the scripture says to Pharao οτι “For this very [reason] I raised you up [that] thus I might display to you my power [‘ability’] and thus my name will be declared in all the earth.” [Ex 9:16] 18 Therefore then, on whom he wishes he has mercy, and whom he wishes he hardens.

19 You will say to me then, “Why [then, sic] will he yet find fault? For who can stand against his will?” Oh man, [think] rather, who are you answering back to god? The figure does not say to the artist, “Why are you making me this way?” does it? 21 Or does not the potter have authority over the clay, to make of his mix on the one hand a vessel for honour but, on the other hand, [a vessel] for dishonour? 22 But if god, wishing to display [his] wrath and make known his power, bears with much longsuffering a vessel of wrath completely for destruction, 23 but [wishing] to make known the riches of his glory upon a vessel of mercy which was prepared for his own use for glory, 24 to which purpose [ους as ινα] also he chose us, not only from [the] Judeans but also of the nations, 25 as also in Hosea he says,

I will call the ‘not my people’ my people and ‘she who is not [my] beloved’ my beloved; 26 and it will be in the place where it was announced, “You are not my people,” there they will be called sons of a living god. [Ho 2:23]

27 And Isaias shouted in behalf of Israel, “Even if the number of the sons of Israel was as the sand of the sea, the smallest [υπο-λειγμα] remnant will be saved; 28 for [the] lord will effect a completed [‘negotiated,’ συντελων] and abbreviated accounting [λογον] upon the earth.” [Is 10:22-23]

29 And exactly as Isaias foretold:

Except [the] lord of armies [Σαβαωθ- Heb. pl. n. (transliteration) ‘armies’] left us a seed, like Sodom would we have become and we would have been made like Gomorrah. [Is 1:9]

30 What then shall we say? [Let us say] that a nation such as does not pursue justice ‘detected’ [‘discovered,’ καταλαμβανω] justice, and the justice [was] from [εκ] faith, 31 but Israel, who pursued a law of justice did not attain [‘receive precedence’] in law. 32 But why? Because [it was] not [a law] of faith but one which is based on [ως εξ] actions; they stumbled over the stone of offence, 33 exactly as it is written:

Behold, I place in Zion a stone of offence [’cause of sin’] and a rock of scandal, and the one who believes in him [or ‘it’] will not be shamed. [Is 28:16]


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Romans 8


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

8 1 There is therefore, now, no condemnation for those who are in Christ Jesus. 2 For the law of the spirit of life in Christ Jesus has released you from the law of sin and of death. 3 For [because of] the inability of the law, in which was weakness because of the flesh, God sent his own son in the similitude of sinful flesh and concerning sin, [and] he condemned sin in the flesh, 4 in order that the justice of the law be fulfilled among us who are not living [concretely – περιπατουσιν, ‘going about’] according to [the law of] the flesh but rather according to [the law of] the spirit. 5 For those who are [living] according to [the law] of the flesh mind the things of the flesh, while [δε] those [living] according to the [law of] the spirit [mind] the things of the spirit.

6 For the essence [φρονημα, ‘mind,’ ‘purpose,’ ‘pretense’] of the flesh [is] death, but the essence of the spirit [is] life and peace; 7 wherefore the essence [or ‘purpose’] of the flesh [is] enmity with god, for it is not subject to the law of god, and neither is it able [to be subject]; 8 rather, those who are carnal [εν σαρκι] cannot make amends [‘propitiate’] to god. 9 Now, you are not carnal but rather, spiritual [εν πνευματι], if, that is, the spirit of god inhabits [‘makes a home in,’ οικει] you. And if someone does not have the spirit of Christ, this one is not his.

10 But if Christ [dwells] in you, then, on the one hand, the body [is] death because of sin but on the other hand, the spirit [is] alive because of justification. 11 Now, if the spirit which raised Jesus from death [νεκρων] inhabits you, the one who raised Christ from death will also make alive your bodies of death [θνητα] because of his spirit inhabiting you.

12 Therefore, then, brothers, we are debtors not of the flesh which lives according to the flesh, 13 for if you live according to the flesh you will surely die; but if [by the] spirit you put to death the practices [πραξεις, also ‘purposes’] of the body, you will live.

[It seems Paul is saying that the flesh has a ‘consciousness’ which has intention, as opposed to the mind, νους, and spirit, πνευματος, which also have conscious intentionality; conversely, it could also be argued that Paul believes the ‘flesh’ is not conscious, and therefore cannot submit to the law, but how then, is it fair for god to judge the flesh if it has no intention? I would favour the former over the latter.]

14 For whom the spirit of god leads [connotation, ‘to lead off for oneself’], these are the sons of god. 15 For you did not receive a spirit of servitude again, [leading] to fear, but rather you received a spirit of adoption by whom we cry, “Abba, father” [or, “Abba,” to the father]. 16 This very spirit testifies with our spirit that we are children of god. 17 And if [we are] children, [we are] also heirs; heirs, on the one hand, of god, and heirs together with Christ, if indeed we suffer together so that also we might be glorified together [with him].

18 For I consider that the sufferings of the present [are] not worthy to be compared with the glory which is surely to be revealed to us. 19 For the earnest expectation of the [whole] creation waits expectantly for the unveiling [‘appearance,’ ‘revelation’] of the sons of god. 20 For in ignorance [‘vanity,’ ‘foolishness,’ ‘meaninglessness’] was the [entire] creation submerged [‘subjected’], not voluntarily but rather, because of the [will of the] one who subjected [them], in hope 21 that the entire creation itself would be released from the slavery of depravity [‘wickedness’] to the freedom of the glory [possessed by] the children of god.

22 For we know that all creation guts it out together [‘groans,’ ‘sighs’] and perseveres [‘travails,’ ‘suffers agony’] together with [us] [from the] beginning until now; 23 and not only this, but also those having the first part of the spirit, we also in our very selves ‘gut it out,’ waiting expectantly for adoption, [which is] the releasing [‘redemption’] of our body. 24 For we were saved by hope; but hope seen is not hope; for does one hope for what one sees? 25 Rather, if what we do not see we hope for, with patience [‘endurance,’ or ‘patient endurance’] we wait expectantly.

26 And likewise also the spirit works closely [with us] to help our weakness; for [example], what thing [τι] we should pray for, according to what [is] necessary, we do not know, but the spirit itself intercedes with unspeakable quiet inner lamentations; 27 and the passionate desires of the heart know what [is] the essence [or purpose] of the spirit, that it intercedes according to [the will of] god in behalf of the holy ones [‘saints’]. 28 And we know that for those who love god all things work together for good, for those who are called according to [his] purpose [προθεσιν].

29 Because whom he foreknew, he also marked out beforehand [to be] copies of the image of his son [συμμορφους, ‘shaped like’], to the end that he might be the firstborn of many brothers; 30 and whom he marked out beforehand, thus also he called [‘chose’]; and whom he chose, this also he justified; and whom he justified, this also he will glorify.

31 What then shall we say concerning these things? If god [is] on our side, who [can be] against us? 32 He who did not spare even his own son but rather in behalf of us all gave him over, how not also with him will all of us be granted favour? 33 Who will be the accuser against the chosen of god? God, the one who justifies; 34 who [will be] the one who condemns? Christ Jesus, the one who died, and moreover, who was raised, and who is in glory with god [or ‘in the glory of god’], and who intercedes in our behalf.

35 Who will separate us from the love of Christ? Oppression or difficulty [‘dire straights’] or harassing persecution, or hunger or nakedness or danger or sword? For thus it is written:

For your sake we die the whole day [long],
we are considered as sheep for slaughter.
[Ps 44:22]

37 Rather, in all things we are hyper-victors [‘beyond victors’] because of the one who loves us. 38 For I am convinced that neither death nor life, angels nor rulers, present circumstances nor future circumstances nor [any] possible circumstances, 39 neither height nor depth nor any other created thing is able to separate us from the love of god in Christ Jesus our lord.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.