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This edition combines the text of the Nova Vulgata from RomanLiturgy.org with information from the Missale Romanum, 1962. A future edition will provide a similar treatment using information from Ordo lectionum missae.
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1.1 Paulus servus Christi Iesu, vocatus apostolus, segregatus in evangelium Dei, nota
1.2 quod ante promiserat per prophetas suos in Scripturis sanctis nota
1.3 de Filio suo, qui factus est ex semine David secundum carnem, nota
1.4 qui constitutus est Filius Dei in virtute secundum Spiritum sanctificationis ex resurrectione mortuorum, Iesu Christo Domino nostro, nota
1.5 per quem accepimus gratiam et apostolatum ad obœditionem fidei in omnibus gentibus pro nomine eius, nota
1.6 in quibus estis et vos vocati Iesu Christi,
1.7 omnibus, qui sunt Romæ dilectis Dei, vocatis sanctis: gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo.
1.8 Primum quidem gratias ago Deo meo per Iesum Christum pro omnibus vobis, quia fides vestra annuntiatur in universo mundo; nota
1.9 testis enim mihi est Deus, cui servio in spiritu meo in evangelio Filii eius, quomodo sine intermissione memoriam vestri faciam nota
1.10 semper in orationibus meis obsecrans, si quo modo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos.
1.11 Desidero enim videre vos, ut aliquid impertiar gratiæ vobis spiritalis ad confirmandos vos,
1.12 id est una vobiscum consolari per eam, quæ invicem est, fidem vestram atque meam. nota
1.13 Nolo autem vos ignorare, fratres, quia sæpe proposui venire ad vos et prohibitus sum usque adhuc, ut aliquem fructum habeam et in vobis, sicut et in ceteris gentibus.
1.14 Græcis ac barbaris, sapientibus et insipientibus debitor sum. nota
1.15 Itaque, quod in me est, promptus sum et vobis, qui Romæ estis, evangelizare. nota
1.16 Non enim erubesco evangelium: virtus enim Dei est in salutem omni credenti, Iudæo primum et Græco. nota
1.17 Iustitia enim Dei in eo revelatur ex fide in fidem, sicut scriptum est: « Iustus autem ex fide vivet ». nota
1.18 Revelatur enim ira Dei de cælo super omnem impietatem et iniustitiam hominum, qui veritatem in iniustitia detinent, nota
1.19 quia, quod noscibile est Dei, manifestum est in illis; Deus enim illis manifestavit. nota
1.20 Invisibilia enim ipsius a creatura mundi per ea, quæ facta sunt, intellecta conspiciuntur, sempiterna eius et virtus et divinitas, ut sint inexcusabiles; nota
1.21 quia, cum cognovissent Deum, non sicut Deum glorificaverunt aut gratias egerunt, sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum.
1.22 Dicentes se esse sapientes, stulti facti sunt, nota
1.23 et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis et volucrum et quadrupedum et serpentium. nota
1.24 Propter quod tradidit illos Deus in concupiscentiis cordis eorum in immunditiam, ut ignominia afficiant corpora sua in semetipsis, nota
1.25 qui commutaverunt veritatem Dei in mendacio et coluerunt et servierunt creaturæ potius quam Creatori, qui est benedictus in sæcula. Amen. nota
1.26 Propterea tradidit illos Deus in passiones ignominiæ. Nam et feminæ eorum immutaverunt naturalem usum in eum, qui est contra naturam; nota
1.27 similiter et masculi, relicto naturali usu feminæ, exarserunt in desideriis suis in invicem, masculi in masculos turpitudinem operantes et mercedem, quam oportuit, erroris sui in semetipsis recipientes.
1.28 Et sicut non probaverunt Deum habere in notitia, tradidit eos Deus in reprobum sensum, ut faciant, quæ non conveniunt, nota
1.29 repletos omni iniquitate, malitia, avaritia, nequitia, plenos invidia, homicidio, contentione, dolo, malignitate, susurrones,
1.30 detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obœdientes,
1.31 insipientes, incompositos, sine affectione, sine misericordia.
1.32 Qui cum iudicium Dei cognovissent, quoniam qui talia agunt, digni sunt morte, non solum ea faciunt, sed et consentiunt facientibus. nota
2.1 Propter quod inexcusabilis es, o homo omnis, qui iudicas. In quo enim iudicas alterum, teipsum condemnas; eadem enim agis, qui iudicas. nota
2.2 Scimus enim quoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.
2.3 Existimas autem hoc, o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tu effugies iudicium Dei?
2.4 An divitias benignitatis eius et patientiæ et longanimitatis contemnis, ignorans quoniam benignitas Dei ad pænitentiam te adducit? nota
2.5 Secundum duritiam autem tuam et impænitens cor thesaurizas tibi iram in die iræ et revelationis iusti iudicii Dei,
2.6 qui reddet unicuique secundum opera eius: nota
2.7 his quidem, qui secundum patientiam boni operis gloriam et honorem et incorruptionem quærunt, vitam æternam; nota
2.8 his autem, qui ex contentione et non obœdiunt veritati, obœdiunt autem iniquitati, ira et indignatio.
2.9 Tribulatio et angustia in omnem animam hominis operantis malum, Iudæi primum et Græci; nota
2.10 gloria autem et honor et pax omni operanti bonum, Iudæo primum et Græco.
2.11 Non est enim personarum acceptio apud Deum! nota
2.12 Quicumque enim sine lege peccaverunt, sine lege et peribunt; et, quicumque in lege peccaverunt, per legem iudicabuntur. nota
2.13 Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.
2.14 Cum enim gentes, quæ legem non habent, naturaliter, quæ legis sunt, faciunt, eiusmodi legem non habentes ipsi sibi sunt lex; nota
2.15 qui ostendunt opus legis scriptum in cordibus suis, testimonium simul reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus aut etiam defendentibus, nota
2.16 in die, cum iudicabit Deus occulta hominum secundum evangelium meum per Christum Iesum. nota
2.17 Si autem tu Iudæus cognominaris et requiescis in lege et gloriaris in Deo, nota
2.18 et nosti Voluntatem et discernis potiora instructus per legem, nota
2.19 et confidis teipsum ducem esse cæcorum, lumen eorum, qui in tenebris sunt, nota
2.20 eruditorem insipientium, magistrum infantium, habentem formam scientiæ et veritatis in lege. nota
2.21 Qui ergo alium doces, teipsum non doces? Qui prædicas non furandum, furaris?
2.22 Qui dicis non mœchandum, mœcharis? Qui abominaris idola, templa spolias? nota
2.23 Qui in lege gloriaris, per prævaricationem legis Deum inhonoras?
2.24 « Nomen enim Dei propter vos blasphematur inter gentes », sicut scriptum est. nota
2.25 Circumcisio quidem prodest, si legem observes; si autem prævaricator legis sis, circumcisio tua præputium facta est. nota
2.26 Si igitur præputium iustitias legis custodiat, nonne præputium illius in circumcisionem reputabitur? nota
2.27 Et iudicabit, quod ex natura est præputium legem consummans, te, qui per litteram et circumcisionem prævaricator legis es. nota
2.28 Non enim qui manifesto Iudæus est, neque quæ manifesto in carne circumcisio, nota
2.29 sed qui in abscondito Iudæus est, et circumcisio cordis in spiritu non littera, cuius laus non ex hominibus sed ex Deo est. nota
3.1 Quid ergo amplius est Iudæo, aut quæ utilitas circumcisionis? nota
3.2 Multum per omnem modum. Primum quidem, quia credita sunt illis eloquia Dei. nota
3.3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Dei evacuabit? nota
3.4 Absit! Exstet autem Deus verax, omnis autem homo mendax, sicut scriptum est: « Ut iustificeris in sermonibus tuis et vincas cum iudicaris ». nota
3.5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquid iniustus Deus, qui infert iram? Secundum hominem dico. nota
3.6 Absit! Alioquin quomodo iudicabit Deus mundum?
3.7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc et ego tamquam peccator iudicor? nota
3.8 Et non, sicut blasphemamur, et sicut aiunt quidam nos dicere: « Faciamus mala, ut veniant bona »? Quorum damnatio iusta est.
3.9 Quid igitur? Præcellimus eos? Nequaquam! Antea enim causati sumus Iudæos et Græcos omnes sub peccato esse, nota
3.10 sicut scriptum est: « Non est iustus quisquam, nota
3.11 non est intellegens, non est requirens Deum. nota
3.12 Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum.
3.13 Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum, nota
3.14 quorum os maledictione et amaritudine plenum est; nota
3.15 veloces pedes eorum ad effundendum sanguinem, nota
3.16 contritio et infelicitas in viis eorum,
3.17 et viam pacis non cognoverunt.
3.18 Non est timor Dei ante oculos eorum ». nota
3.19 Scimus autem quoniam, quæcumque lex loquitur, his, qui in lege sunt, loquitur, ut omne os obstruatur, et obnoxius fiat omnis mundus Deo; nota
3.20 quia ex operibus legis non iustificabitur omnis caro coram illo, per legem enim cognitio peccati. nota
3.21 Nunc autem sine lege iustitia Dei manifestata est, testificata a Lege et Prophetis, nota
3.22 iustitia autem Dei per fidem Iesu Christi, in omnes, qui credunt. Non enim est distinctio: nota
3.23 omnes enim peccaverunt et egent gloria Dei, nota
3.24 iustificati gratis per gratiam ipsius per redemptionem, quæ est in Christo Iesu; nota
3.25 quem proposuit Deus propitiatorium per fidem in sanguine ipsius ad ostensionem iustitiæ suæ, cum prætermisisset præcedentia delicta nota
3.26 in sustentatione Dei, ad ostensionem iustitiæ eius in hoc tempore, ut sit ipse iustus et iustificans eum, qui ex fide est Iesu. nota
3.27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed per legem fidei. nota
3.28 Arbitramur enim iustificari hominem per fidem sine operibus legis. nota
3.29 An Iudæorum Deus tantum? Nonne et gentium? Immo et gentium, nota
3.30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et præputium per fidem.
3.31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.
4.1 Quid ergo dicemus invenisse Abraham progenitorem nostrum secundum carnem? nota
4.2 Si enim Abraham ex operibus iustificatus est, habet gloriam sed non apud Deum. nota
4.3 Quid enim Scriptura dicit? « Credidit autem Abraham Deo, et reputatum est illi ad iustitiam ». nota
4.4 Ei autem, qui operatur, merces non reputatur secundum gratiam sed secundum debitum;
4.5 ei vero, qui non operatur, sed credit in eum, qui iustificat impium, reputatur fides eius ad iustitiam,
4.6 sicut et David dicit beatitudinem hominis, cui Deus reputat iustitiam sine operibus: nota
4.7 « Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata. nota
4.8 Beatus vir, cui non imputabit Dominus peccatum ».
4.9 Beatitudo ergo hæc in circumcisione an etiam in præputio? Dicimus enim: « Reputata est Abrahæ fides ad iustitiam ». nota
4.10 Quomodo ergo reputata est? In circumcisione an in præputio? Non in circumcisione sed in præputio: nota
4.11 et signum accepit circumcisionis, signaculum iustitiæ fidei, quæ fuit in præputio, ut esset pater omnium credentium per præputium, ut reputetur illis iustitia, nota
4.12 et pater circumcisionis his non tantum, qui ex circumcisione sunt, sed et qui sectantur vestigia eius, quæ fuit in præputio, fidei patris nostri Abrahæ. nota
4.13 Non enim per legem promissio Abrahæ aut semini eius, ut heres esset mundi, sed per iustitiam fidei; nota
4.14 si enim qui ex lege heredes sunt, exinanita est fides, et abolita est promissio. nota
4.15 Lex enim iram operatur; ubi autem non est lex, nec prævaricatio. nota
4.16 Ideo ex fide, ut secundum gratiam, ut firma sit promissio omni semini, non ei, qui ex lege est solum, sed et ei, qui ex fide est Abrahæ — qui est pater omnium nostrum, nota
4.17 sicut scriptum est: « Patrem multarum gentium posui te » —, ante Deum, cui credidit, qui vivificat mortuos et vocat ea, quæ non sunt, quasi sint; nota
4.18 qui contra spem in spe credidit, ut fieret pater multarum gentium, secundum quod dictum est: « Sic erit semen tuum ». nota
4.19 Et non infirmatus fide consideravit corpus suum iam emortuum, cum fere centum annorum esset, et emortuam vulvam Saræ; nota
4.20 in repromissione autem Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo,
4.21 et plenissime sciens quia, quod promisit, potens est et facere.
4.22 Ideo et reputatum est illi ad iustitiam.
4.23 Non est autem scriptum tantum propter ipsum: reputatum est illi,
4.24 sed et propter nos, quibus reputabitur, credentibus in eum, qui suscitavit Iesum Dominum nostrum a mortuis, nota
4.25 qui traditus est propter delicta nostra et suscitatus est propter iustificationem nostram. nota
5.1 Iustificati igitur ex fide, pacem habemus ad Deum per Dominum nostrum Iesum Christum, nota
5.2 per quem et accessum habemus fide in gratiam istam, in qua stamus et gloriamur in spe gloriæ Dei. nota
5.3 Non solum autem, sed et gloriamur in tribulationibus, scientes quod tribulatio patientiam operatur, nota
5.4 patientia autem probationem, probatio vero spem; nota
5.5 spes autem non confundit, quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis. nota
5.6 Adhuc enim Christus, cum adhuc infirmi essemus, secundum tempus pro impiis mortuus est. nota
5.7 Vix enim pro iusto quis moritur; nam pro bono forsitan quis et audeat mori.
5.8 Commendat autem suam caritatem Deus in nos, quoniam, cum adhuc peccatores essemus, Christus pro nobis mortuus est. nota
5.9 Multo igitur magis iustificati nunc in sanguine ipsius, salvi erimus ab ira per ipsum! nota
5.10 Si enim, cum inimici essemus, reconciliati sumus Deo per mortem Filii eius, multo magis reconciliati salvi erimus in vita ipsius; nota
5.11 non solum autem, sed et gloriamur in Deo per Dominum nostrum Iesum Christum, per quem nunc reconciliationem accepimus.
5.12 Propterea, sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, eo quod omnes peccaverunt. nota
5.13 Usque ad legem enim peccatum erat in mundo; peccatum autem non imputatur, cum lex non est, nota
5.14 sed regnavit mors ab Adam usque ad Moysen etiam in eos, qui non peccaverunt in similitudine prævaricationis Adæ, qui est figura futuri. nota
5.15 Sed non sicut delictum, ita et donum; si enim unius delicto multi mortui sunt, multo magis gratia Dei et donum in gratia unius hominis Iesu Christi in multos abundavit.
5.16 Et non sicut per unum, qui peccavit, ita et donum; nam iudicium ex uno in condemnationem, gratia autem ex multis delictis in iustificationem.
5.17 Si enim unius delicto mors regnavit per unum, multo magis, qui abundantiam gratiæ et donationis iustitiæ accipiunt, in vita regnabunt per unum Iesum Christum. nota
5.18 Igitur sicut per unius delictum in omnes homines in condemnationem, sic et per unius iustitiam in omnes homines in iustificationem vitæ; nota
5.19 sicut enim per inobœdientiam unius hominis peccatores constituti sunt multi, ita et per unius obœditionem iusti constituentur multi. nota
5.20 Lex autem subintravit, ut abundaret delictum; ubi autem abundavit peccatum, superabundavit gratia, nota
5.21 ut sicut regnavit peccatum in morte, ita et gratia regnet per iustitiam in vitam æternam per Iesum Christum Dominum nostrum.
6.1 Quid ergo dicemus? Permanebimus in peccato, ut gratia abundet? nota
6.2 Absit! Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo? nota
6.3 An ignoratis quia, quicumque baptizati sumus in Christum Iesum, in mortem ipsius baptizati sumus? nota
6.4 Consepulti ergo sumus cum illo per baptismum in mortem, ut quemadmodum suscitatus est Christus a mortuis per gloriam Patris, ita et nos in novitate vitæ ambulemus. nota
6.5 Si enim complantati facti sumus similitudini mortis eius, sed et resurrectionis erimus;
6.6 hoc scientes quia vetus homo noster simul crucifixus est, ut destruatur corpus peccati, ut ultra non serviamus peccato. nota
6.7 Qui enim mortuus est, iustificatus est a peccato. nota
6.8 Si autem mortui sumus cum Christo, credimus quia simul etiam vivemus cum eo;
6.9 scientes quod Christus suscitatus ex mortuis iam non moritur, mors illi ultra non dominatur. nota
6.10 Quod enim mortuus est, peccato mortuus est semel; quod autem vivit, vivit Deo. nota
6.11 Ita et vos existimate vos mortuos quidem esse peccato, viventes autem Deo in Christo Iesu. nota
6.12 Non ergo regnet peccatum in vestro mortali corpore, ut obœdiatis concupiscentiis eius, nota
6.13 neque exhibeatis membra vestra arma iniustitiæ peccato, sed exhibete vos Deo tamquam ex mortuis viventes et membra vestra arma iustitiæ Deo. nota
6.14 Peccatum enim vobis non dominabitur; non enim sub lege estis sed sub gratia. nota
6.15 Quid ergo? Peccabimus, quoniam non sumus sub lege sed sub gratia? Absit! nota
6.16 Nescitis quoniam, cui exhibetis vos servos ad obœdientiam, servi estis eius, cui obœditis, sive peccati ad mortem, sive obœditionis ad iustitiam? nota
6.17 Gratias autem Deo quod fuistis servi peccati, obœdistis autem ex corde in eam formam doctrinæ, in quam traditi estis, nota
6.18 liberati autem a peccato servi facti estis iustitiæ. nota
6.19 Humanum dico propter infirmitatem carnis vestræ. Sicut enim exhibuistis membra vestra servientia immunditiæ et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servientia iustitiæ ad sanctificationem. nota
6.20 Cum enim servi essetis peccati, liberi eratis iustitiæ.
6.21 Quem ergo fructum habebatis tunc, in quibus nunc erubescitis? Nam finis illorum mors! nota
6.22 Nunc vero liberati a peccato, servi autem facti Deo, habetis fructum vestrum in sanctificationem, finem vero vitam æternam!
6.23 Stipendia enim peccati mors, donum autem Dei vita æterna in Christo Iesu Domino nostro.
7.1 An ignoratis, fratres — scientibus enim legem loquor — quia lex in homine dominatur, quanto tempore vivit? nota
7.2 Nam quæ sub viro est mulier, viventi viro alligata est lege; si autem mortuus fuerit vir, soluta est a lege viri. nota
7.3 Igitur, vivente viro, vocabitur adultera, si fuerit alterius viri; si autem mortuus fuerit vir, libera est a lege, ut non sit adultera, si fuerit alterius viri.
7.4 Itaque, fratres mei, et vos mortificati estis legi per corpus Christi, ut sitis alterius, eius qui ex mortuis suscitatus est, ut fructificaremus Deo. nota
7.5 Cum enim essemus in carne, passiones peccatorum, quæ per legem sunt, operabantur in membris nostris, ut fructificarent morti; nota
7.6 nunc autem soluti sumus a lege, mortui ei, in qua detinebamur, ita ut serviamus in novitate Spiritus et non in vetustate litteræ. nota
7.7 Quid ergo dicemus? Lex peccatum est? Absit! Sed peccatum non cognovi, nisi per legem; nam concupiscentiam nescirem, nisi lex diceret: « Non concupisces ». nota
7.8 Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam; sine lege enim peccatum mortuum erat.
7.9 Ego autem vivebam sine lege aliquando; sed, cum venisset mandatum, peccatum revixit, nota
7.10 ego autem mortuus sum; et inventum est mihi mandatum, quod erat ad vitam, hoc esse ad mortem;
7.11 nam peccatum, occasione accepta, per mandatum seduxit me et per illud occidit. nota
7.12 Itaque lex quidem sancta, et mandatum sanctum et iustum et bonum.
7.13 Quod ergo bonum est, mihi factum est mors? Absit! Sed peccatum, ut appareat peccatum, per bonum mihi operatum est mortem; ut fiat supra modum peccans peccatum per mandatum. nota
7.14 Scimus enim quod lex spiritalis est; ego autem carnalis sum, venumdatus sub peccato.
7.15 Quod enim operor, non intellego; non enim, quod volo, hoc ago, sed quod odi, illud facio. nota
7.16 Si autem, quod nolo, illud facio, consentio legi quoniam bona.
7.17 Nunc autem iam non ego operor illud, sed, quod habitat in me, peccatum.
7.18 Scio enim quia non habitat in me, hoc est in carne mea, bonum; nam velle adiacet mihi, operari autem bonum, non! nota
7.19 Non enim, quod volo bonum, facio, sed, quod nolo malum, hoc ago.
7.20 Si autem, quod nolo, illud facio, iam non ego operor illud, sed, quod habitat in me, peccatum.
7.21 Invenio igitur hanc legem volenti mihi facere bonum, quoniam mihi malum adiacet. nota
7.22 Condelector enim legi Dei secundum interiorem hominem;
7.23 video autem aliam legem in membris meis repugnantem legi mentis meæ et captivantem me in lege peccati, quæ est in membris meis. nota
7.24 Infelix ego homo! Quis me liberabit de corpore mortis huius? nota
7.25 Gratias autem Deo per Iesum Christum Dominum nostrum! Igitur ego ipse mente servio legi Dei, carne autem legi peccati. nota
8.1 Nihil ergo nunc damnationis est his, qui sunt in Christo Iesu; nota
8.2 lex enim Spiritus vitæ in Christo Iesu liberavit te a lege peccati et mortis. nota
8.3 Nam, quod impossibile erat legi, in quo infirmabatur per carnem, Deus Filium suum mittens in similitudine carnis peccati et pro peccato, damnavit peccatum in carne, nota
8.4 ut iustitia legis impleretur in nobis, qui non secundum carnem ambulamus sed secundum Spiritum. nota
8.5 Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt; qui vero secundum Spiritum, quæ sunt Spiritus.
8.6 Nam sapientia carnis mors, sapientia autem Spiritus vita et pax;
8.7 quoniam sapientia carnis inimicitia est in Deum, legi enim Dei non subicitur nec enim potest.
8.8 Qui autem in carne sunt, Deo placere non possunt.
8.9 Vos autem in carne non estis sed in Spiritu, si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est eius. nota
8.10 Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, Spiritus vero vita propter iustitiam. nota
8.11 Quod si Spiritus eius, qui suscitavit Iesum a mortuis, habitat in vobis, qui suscitavit Christum a mortuis vivificabit et mortalia corpora vestra per inhabitantem Spiritum suum in vobis. nota
8.12 Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus. nota
8.13 Si enim secundum carnem vixeritis, moriemini; si autem Spiritu opera corporis mortificatis, vivetis. nota
8.14 Quicumque enim Spiritu Dei aguntur, hi filii Dei sunt. nota
8.15 Non enim accepistis spiritum servitutis iterum in timorem, sed accepistis Spiritum adoptionis filiorum, in quo clamamus: « Abba, Pater! ». nota
8.16 Ipse Spiritus testimonium reddit una cum spiritu nostro, quod sumus filii Dei.
8.17 Si autem filii, et heredes: heredes quidem Dei, coheredes autem Christi, si tamen compatimur, ut et conglorificemur.
8.18 Existimo enim quod non sunt condignæ passiones huius temporis ad futuram gloriam, quæ revelanda est in nobis. nota
8.19 Nam exspectatio creaturæ revelationem filiorum Dei exspectat; nota
8.20 vanitati enim creatura subiecta est, non volens sed propter eum, qui subiecit, in spem, nota
8.21 quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.
8.22 Scimus enim quod omnis creatura congemiscit et comparturit usque adhuc; nota
8.23 non solum autem, sed et nos ipsi primitias Spiritus habentes, et ipsi intra nos gemimus adoptionem filiorum exspectantes, redemptionem corporis nostri.
8.24 Spe enim salvi facti sumus; spes autem, quæ videtur, non est spes; nam, quod videt, quis sperat? nota
8.25 Si autem, quod non videmus, speramus, per patientiam exspectamus.
8.26 Similiter autem et Spiritus adiuvat infirmitatem nostram; nam quid oremus, sicut oportet, nescimus, sed ipse Spiritus interpellat gemitibus inenarrabilibus; nota
8.27 qui autem scrutatur corda, scit quid desideret Spiritus, quia secundum Deum postulat pro sanctis. nota
8.28 Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, his, qui secundum propositum vocati sunt. nota
8.29 Nam, quos præscivit, et prædestinavit conformes fieri imaginis Filii eius, ut sit ipse primogenitus in multis fratribus; nota
8.30 quos autem prædestinavit, hos et vocavit; et quos vocavit, hos et iustificavit; quos autem iustificavit, illos et glorificavit.
8.31 Quid ergo dicemus ad hæc? Si Deus pro nobis, quis contra nos? nota
8.32 Qui Filio suo non pepercit, sed pro nobis omnibus tradidit illum, quomodo non etiam cum illo omnia nobis donabit? nota
8.33 Quis accusabit adversus electos Dei? Deus, qui iustificat? nota
8.34 Quis est qui condemnet? Christus Iesus, qui mortuus est, immo qui suscitatus est, qui et est ad dexteram Dei, qui etiam interpellat pro nobis? nota
8.35 Quis nos separabit a caritate Christi? Tribulatio an angustia an persecutio an fames an nuditas an periculum an gladius?
8.36 Sicut scriptum est: « Propter te mortificamur tota die, æstimati sumus ut oves occisionis ». nota
8.37 Sed in his omnibus supervincimus per eum, qui dilexit nos.
8.38 Certus sum enim quia neque mors neque vita neque angeli neque principatus neque instantia neque futura neque virtutes nota
8.39 neque altitudo neque profundum neque alia quælibet creatura poterit nos separare a caritate Dei, quæ est in Christo Iesu Domino nostro.
9.1 Veritatem dico in Christo, non mentior, testimonium mihi perhibente conscientia mea in Spiritu Sancto, nota
9.2 quoniam tristitia est mihi magna, et continuus dolor cordi meo.
9.3 Optarem enim ipse ego anathema esse a Christo pro fratribus meis, cognatis meis secundum carnem, nota
9.4 qui sunt Israelitæ, quorum adoptio est filiorum et gloria et testamenta et legislatio et cultus et promissiones, nota
9.5 quorum sunt patres, et ex quibus Christus secundum carnem: qui est super omnia Deus benedictus in sæcula. Amen. nota
9.6 Non autem quod exciderit verbum Dei. Non enim omnes, qui ex Israel, hi sunt Israel; nota
9.7 neque quia semen sunt Abrahæ, omnes filii, sed: « In Isaac vocabitur tibi semen ». nota
9.8 Id est, non qui filii carnis, hi filii Dei, sed qui filii sunt promissionis, æstimantur semen;
9.9 promissionis enim verbum hoc est: « Secundum hoc tempus veniam, et erit Saræ filius ». nota
9.10 Non solum autem, sed et Rebecca ex uno concubitum habens, Isaac patre nostro; nota
9.11 cum enim nondum nati fuissent aut aliquid egissent bonum aut malum, ut secundum electionem propositum Dei maneret,
9.12 non ex operibus sed ex vocante dictum est ei: « Maior serviet minori »; nota
9.13 sicut scriptum est: « Iacob dilexi, Esau autem odio habui ». nota
9.14 Quid ergo dicemus? Numquid iniustitia apud Deum? Absit! nota
9.15 Moysi enim dicit: « Miserebor, cuius misereor, et misericordiam præstabo, cui misericordiam præsto ». nota
9.16 Igitur non volentis neque currentis sed miserentis Dei. nota
9.17 Dicit enim Scriptura pharaoni: « In hoc ipsum excitavi te, ut ostendam in te virtutem meam, et ut annuntietur nomen meum in universa terra ». nota
9.18 Ergo, cuius vult, miseretur et, quem vult, indurat.
9.19 Dices itaque mihi: « Quid ergo adhuc queritur? Voluntati enim eius quis restitit? ». nota
9.20 O homo, sed tu quis es, qui respondeas Deo? Numquid dicet figmentum ei, qui se finxit: « Quid me fecisti sic? ». nota
9.21 An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in ignominiam? nota
9.22 Quod si volens Deus ostendere iram et notam facere potentiam suam, sustinuit in multa patientia vasa iræ aptata in interitum; nota
9.23 et ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam,
9.24 quos et vocavit nos non solum ex Iudæis sed etiam ex gentibus? nota
9.25 Sicut et in Osee dicit: « Vocabo Non plebem meam Plebem meam et Non dilectam Dilectam. nota
9.26 Et erit: in loco, ubi dictum est eis: «Non plebs mea vos», ibi vocabuntur Filii Dei vivi ». nota
9.27 Isaias autem clamat pro Israel: « Si fuerit numerus filiorum Israel tamquam arena maris, reliquiæ salvæ fient. nota
9.28 Verbum enim consummans et brevians faciet Dominus super terram ».
9.29 Et sicut prædixit Isaias: « Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus et sicut Gomorra similes fuissemus ». nota
9.30 Quid ergo dicemus? Quod gentes, quæ non sectabantur iustitiam, apprehenderunt iustitiam, iustitiam autem, quæ ex fide est; nota
9.31 Israel vero sectans legem iustitiæ in legem non pervenit. nota
9.32 Quare? Quia non ex fide sed quasi ex operibus; offenderunt in lapidem offensionis, nota
9.33 sicut scriptum est: « Ecce pono in Sion lapidem offensionis et petram scandali; et, qui credit in eo, non confundetur ». nota
10.1 Fratres, voluntas quidem cordis mei et obsecratio ad Deum pro illis in salutem. nota
10.2 Testimonium enim perhibeo illis quod æmulationem Dei habent sed non secundum scientiam; nota
10.3 ignorantes enim Dei iustitiam et suam iustitiam quærentes statuere, iustitiæ Dei non sunt subiecti; nota
10.4 finis enim legis Christus ad iustitiam omni credenti. nota
10.5 Moyses enim scribit de iustitia, quæ ex lege est: « Qui fecerit homo, vivet in eis ». nota
10.6 Quæ autem ex fide est iustitia, sic dicit: « Ne dixeris in corde tuo: Quis ascendet in cælum?», id est Christum deducere; nota
10.7 aut: « Quis descendet in abyssum? », hoc est Christum ex mortuis revocare. nota
10.8 Sed quid dicit? « Prope te est verbum, in ore tuo et in corde tuo »; hoc est verbum fidei, quod prædicamus.
10.9 Quia si confitearis in ore tuo: « Dominum Iesum! », et in corde tuo credideris quod Deus illum excitavit ex mortuis, salvus eris. nota
10.10 Corde enim creditur ad iustitiam, ore autem confessio fit in salutem.
10.11 Dicit enim Scriptura: « Omnis, qui credit in illo, non confundetur ». nota
10.12 Non enim est distinctio Iudæi et Græci, nam idem Dominus omnium, dives in omnes, qui invocant illum:
10.13 Omnis enim, quicumque invocaverit nomen Domini, salvus erit. nota
10.14 Quomodo ergo invocabunt, in quem non crediderunt? Aut quomodo credent ei, quem non audierunt? Quomodo autem audient sine prædicante?
10.15 Quomodo vero prædicabunt nisi mittantur? Sicut scriptum est: « Quam speciosi pedes evangelizantium bona ». nota
10.16 Sed non omnes obœdierunt evangelio; Isaias enim dicit: « Domine, quis credidit auditui nostro? ». nota
10.17 Ergo fides ex auditu, auditus autem per verbum Christi. nota
10.18 Sed dico: Numquid non audierunt? Quin immo, in omnem terram exiit sonus eorum, et in fines orbis terræ verba eorum. nota
10.19 Sed dico: Numquid Israel non cognovit? Primus Moyses dicit: « Ego ad æmulationem vos adducam per Non gentem: per gentem insipientem ad iram vos provocabo ». nota
10.20 Isaias autem audet et dicit: « Inventus sum in non quærentibus me; palam apparui his, qui me non interrogabant ». nota
10.21 Ad Israel autem dicit: « Tota die expandi manus meas ad populum non credentem et contradicentem ». nota
11.1 Dico ergo: Numquid repulit Deus populum suum? Absit! Nam et ego Israelita sum, ex semine Abraham, tribu Beniamin. nota
11.2 Non reppulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? Quemadmodum interpellat Deum adversus Israel:
11.3 « Domine, prophetas tuos occiderunt, altaria tua suffoderunt, et ego relictus sum solus, et quærunt animam meam ». nota
11.4 Sed quid dicit illi responsum divinum? « Reliqui mihi septem milia virorum, qui non curvaverunt genu Baal ». nota
11.5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ factæ sunt. 6 Si autem gratia, iam non ex operibus, alioquin gratia iam non est gratia.
11.7 Quid ergo? Quod quærit Israel, hoc non est consecutus, electio autem consecuta est; ceteri vero excæcati sunt, nota
11.8 sicut scriptum est: « Dedit illis Deus spiritum soporis, oculos, ut non videant, et aures, ut non audiant, usque in hodiernum diem ». nota
11.9 Et David dicit: « Fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis. nota
11.10 Obscurentur oculi eorum, ne videant, et dorsum illorum semper incurva! ».
11.11 Dico ergo: Numquid sic offenderunt, ut caderent? Absit! Sed illorum casu salus gentibus, ut illi ad æmulationem adducantur. nota
11.12 Quod si casus illorum divitiæ sunt mundi, et deminutio eorum divitiæ gentium, quanto magis plenitudo eorum!
11.13 Vobis autem dico gentibus: Quantum quidem ego sum gentium apostolus, ministerium meum honorifico, nota
11.14 si quo modo ad æmulandum provocem carnem meam et salvos faciam aliquos ex illis. nota
11.15 Si enim amissio eorum reconciliatio est mundi, quæ assumptio, nisi vita ex mortuis? nota
11.16 Quod si primitiæ sanctæ sunt, et massa; et si radix sancta, et rami. nota
11.17 Quod si aliqui ex ramis fracti sunt, tu autem, cum oleaster esses, insertus es in illis et consocius radicis pinguedinis olivæ factus es, nota
11.18 noli gloriari adversus ramos; quod si gloriaris, non tu radicem portas, sed radix te.
11.19 Dices ergo: « Fracti sunt rami, ut ego inserar ».
11.20 Bene; incredulitate fracti sunt, tu autem fide stas. Noli altum sapere, sed time: nota
11.21 si enim Deus naturalibus ramis non pepercit, ne forte nec tibi parcat.
11.22 Vide ergo bonitatem et severitatem Dei: in eos quidem, qui ceciderunt, severitatem; in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris. nota
11.23 Sed et illi, si non permanserint in incredulitate, inserentur; potens est enim Deus iterum inserere illos! nota
11.24 Nam si tu ex naturali excisus es oleastro et contra naturam insertus es in bonam olivam, quanto magis hi, qui secundum naturam sunt, inserentur suæ olivæ. nota
11.25 Nolo enim vos ignorare, fratres, mysterium hoc, ut non sitis vobis ipsis sapientes, quia cæcitas ex parte contigit in Israel, donec plenitudo gentium intraret, nota
11.26 et sic omnis Israel salvus fiet, sicut scriptum est: « Veniet ex Sion, qui eripiat, avertet impietates ab Iacob; nota
11.27 et hoc illis a me testamentum, cum abstulero peccata eorum ». nota
11.28 Secundum evangelium quidem inimici propter vos, secundum electionem autem carissimi propter patres;
11.29 sine pænitentia enim sunt dona et vocatio Dei! nota
11.30 Sicut enim aliquando vos non credidistis Deo, nunc autem misericordiam consecuti estis propter illorum incredulitatem, nota
11.31 ita et isti nunc non crediderunt propter vestram misericordiam, ut et ipsi nunc misericordiam consequantur.
11.32 Conclusit enim Deus omnes in incredulitatem, ut omnium misereatur!
11.33 O altitudo divitiarum et sapientiæ et scientiæ Dei! Quam incomprehensibilia sunt iudicia eius, et investigabiles viæ eius! nota
11.34 Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit? nota
11.35 Aut quis prior dedit illi, et retribuetur ei? nota
11.36 Quoniam ex ipso et per ipsum et in ipsum omnia. Ipsi gloria in sæcula. Amen.
12.1 Obsecro itaque vos, fratres, per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum; nota
12.2 et nolite conformari huic sæculo, sed transformamini renovatione mentis, ut probetis quid sit voluntas Dei, quid bonum et bene placens et perfectum. nota
12.3 Dico enim per gratiam, quæ data est mihi, omnibus, qui sunt inter vos, non altius sapere quam oportet sapere, sed sapere ad sobrietatem, unicuique sicut Deus divisit mensuram fidei. nota
12.4 Sicut enim in uno corpore multa membra habemus, omnia autem membra non eundem actum habent, nota
12.5 ita multi unum corpus sumus in Christo, singuli autem alter alterius membra.
12.6 Habentes autem donationes secundum gratiam, quæ data est nobis, differentes: sive prophetiam, secundum rationem fidei; nota
12.7 sive ministerium, in ministrando; sive qui docet, in doctrina;
12.8 sive qui exhortatur, in exhortando; qui tribuit, in simplicitate; qui præest, in sollicitudine; qui miseretur, in hilaritate.
12.9 Dilectio sine simulatione. Odientes malum, adhærentes bono; nota
12.10 caritate fraternitatis invicem diligentes, honore invicem prævenientes,
12.11 sollicitudine non pigri, spiritu ferventes, Domino servientes, nota
12.12 spe gaudentes, in tribulatione patientes, orationi instantes,
12.13 necessitatibus sanctorum communicantes, hospitalitatem sectantes.
12.14 Benedicite persequentibus; benedicite et nolite maledicere!
12.15 Gaudere cum gaudentibus, flere cum flentibus. nota
12.16 Idipsum invicem sentientes, non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos.
12.17 Nulli malum pro malo reddentes; providentes bona coram omnibus hominibus; nota
12.18 si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes; nota
12.19 non vosmetipsos vindicantes, carissimi, sed date locum iræ, scriptum est enim: « Mihi vindicta, ego retribuam », dicit Dominus. nota
12.20 Sed si esurierit inimicus tuus, ciba illum; si sitit, potum da illi. Hoc enim faciens, carbones ignis congeres super caput eius. nota
12.21 Noli vinci a malo, sed vince in bono malum.
13.1 Omnis anima potestatibus sublimioribus subdita sit. Non est enim potestas nisi a Deo; quæ autem sunt, a Deo ordinatæ sunt. nota
13.2 Itaque, qui resistit potestati, Dei ordinationi resistit; qui autem resistunt ipsi, sibi damnationem acquirent.
13.3 Nam principes non sunt timori bono operi sed malo. Vis autem non timere potestatem? Bonum fac, et habebis laudem ex illa;
13.4 Dei enim ministra est tibi in bonum. Si autem malum feceris, time; non enim sine causa gladium portat; Dei enim ministra est, vindex in iram ei, qui malum agit. nota
13.5 Ideo necesse est subditos esse, non solum propter iram sed et propter conscientiam.
13.6 Ideo enim et tributa præstatis; ministri enim Dei sunt in hoc ipsum instantes. nota
13.7 Reddite omnibus debita: cui tributum tributum, cui vectigal vectigal, cui timorem timorem, cui honorem honorem.
13.8 Nemini quidquam debeatis, nisi ut invicem diligatis: qui enim diligit proximum, legem implevit.
13.9 Nam: Non adulterabis, Non occides, Non furaberis, Non concupisces, et si quod est aliud mandatum, in hoc verbo recapitulatur: Diliges proximum tuum tamquam teipsum.
13.10 Dilectio proximo malum non operatur; plenitudo ergo legis est dilectio.
13.11 Et hoc scientes tempus, quia hora est iam vos de somno surgere; nunc enim propior est nobis salus quam cum credidimus. nota
13.12 Nox processit, dies autem appropiavit. Abiciamus ergo opera tenebrarum et induamur arma lucis.
13.13 Sicut in die honeste ambulemus: non in comissationibus et ebrietatibus, non in cubilibus et impudicitiis, non in contentione et æmulatione; nota
13.14 sed induite Dominum Iesum Christum et carnis curam ne feceritis in concupiscentiis.
14.1 Infirmum autem in fide assumite, non in disceptationibus cogitationum. nota
14.2 Alius enim credit manducare omnia; qui autem infirmus est, holus manducat.
14.3 Is qui manducat, non manducantem non spernat; et, qui non manducat, manducantem non iudicet, Deus enim illum assumpsit. nota
14.4 Tu quis es, qui iudices alienum servum? Suo domino stat aut cadit; stabit autem, potens est enim Dominus statuere illum. nota
14.5 Nam alius iudicat inter diem et diem, alius iudicat omnem diem; unusquisque in suo sensu abundet.
14.6 Qui sapit diem, Domino sapit; et, qui manducat, Domino manducat, gratias enim agit Deo; et, qui non manducat, Domino non manducat et gratias agit Deo.
14.7 Nemo enim nostrum sibi vivit, et nemo sibi moritur; 8 sive enim vivimus, Domino vivimus, sive morimur, Domino morimur. Sive ergo vivimus, sive morimur, Domini sumus.
14.9 In hoc enim Christus et mortuus est et vixit, ut et mortuorum et vivorum dominetur. nota
14.10 Tu autem, quid iudicas fratrem tuum? Aut tu, quare spernis fratrem tuum? Omnes enim stabimus ante tribunal Dei;
14.11 scriptum est enim: « Vivo ego, dicit Dominus, mihi flectetur omne genu, et omnis lingua confitebitur Deo ». nota
14.12 Itaque unusquisque nostrum pro se rationem reddet Deo.
14.13 Non ergo amplius invicem iudicemus, sed hoc iudicate magis, ne ponatis offendiculum fratri vel scandalum. nota
14.14 Scio et certus sum in Domino Iesu, quia nihil commune per seipsum, nisi ei, qui existimat quid commune esse, illi commune est. nota
14.15 Si enim propter cibum frater tuus contristatur, iam non secundum caritatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est!
14.16 Non ergo blasphemetur bonum vestrum! nota
14.17 Non est enim regnum Dei esca et potus, sed iustitia et pax et gaudium in Spiritu Sancto; nota
14.18 qui enim in hoc servit Christo, placet Deo et probatus est hominibus. nota
14.19 Itaque, quæ pacis sunt, sectemur et quæ ædificationis sunt in invicem.
14.20 Noli propter escam destruere opus Dei! Omnia quidem munda sunt, sed malum est homini, qui per offendiculum manducat. nota
14.21 Bonum est non manducare carnem et non bibere vinum neque id, in quo frater tuus offendit.
14.22 Tu, quam fidem habes, penes temetipsum habe coram Deo. Beatus, qui non iudicat semetipsum in eo quod probat. nota
14.23 Qui autem discernit si manducaverit, damnatus est, quia non ex fide; omne autem, quod non ex fide, peccatum est. nota
15.1 Debemus autem nos firmiores imbecillitates infirmorum sustinere et non nobis placere.
15.2 Unusquisque nostrum proximo placeat in bonum ad ædificationem; nota
15.3 etenim Christus non sibi placuit, sed sicut scriptum est: « Improperia improperantium tibi ceciderunt super me ». nota
15.4 Quæcumque enim antea scripta sunt, ad nostram doctrinam scripta sunt, ut per patientiam et consolationem Scripturarum spem habeamus. nota
15.5 Deus autem patientiæ et solacii det vobis idipsum sapere in alterutrum secundum Christum Iesum, nota
15.6 ut unanimes uno ore glorificetis Deum et Patrem Domini nostri Iesu Christi. nota
15.7 Propter quod suscipite invicem, sicut et Christus suscepit vos, in gloriam Dei.
15.8 Dico enim Christum ministrum fuisse circumcisionis propter veritatem Dei ad confirmandas promissiones patrum; nota
15.9 gentes autem propter misericordiam glorificare Deum, sicut scriptum est: « Propter hoc confitebor tibi in gentibus et nomini tuo cantabo ». nota
15.10 Et iterum dicit: « Lætamini, gentes, cum plebe eius ». nota
15.11 Et iterum: « Laudate, omnes gentes, Dominum, et magnificent eum omnes populi ». nota
15.12 Et rursus Isaias ait: « Erit radix Iesse, et qui exsurget regere gentes: in eo gentes sperabunt ». nota
15.13 Deus autem spei repleat vos omni gaudio et pace in credendo, ut abundetis in spe in virtute Spiritus Sancti.
15.14 Certus sum autem, fratres mei, et ego ipse de vobis, quoniam et ipsi pleni estis bonitate, repleti omni scientia, ita ut possitis et alterutrum monere. nota
15.15 Audacius autem scripsi vobis ex parte, tamquam in memoriam vos reducens propter gratiam, quæ data est mihi a Deo,
15.16 ut sim minister Christi Iesu ad gentes, consecrans evangelium Dei, ut fiat oblatio gentium accepta, sanctificata in Spiritu Sancto. nota
15.17 Habeo igitur gloriationem in Christo Iesu ad Deum;
15.18 non enim audebo aliquid loqui eorum, quæ per me non effecit Christus in obœdientiam gentium, verbo et factis, nota
15.19 in virtute signorum et prodigiorum, in virtute Spiritus, ita ut ab Ierusalem et per circuitum usque in Illyricum repleverim evangelium Christi,
15.20 sic autem contendens prædicare evangelium, non ubi nominatus est Christus, ne super alienum fundamentum ædificarem,
15.21 sed sicut scriptum est: « Quibus non est annuntiatum de eo, videbunt; et, qui non audierunt, intellegent ». nota
15.22 Propter quod et impediebar plurimum venire ad vos; nota
15.23 nunc vero ulterius locum non habens in his regionibus, cupiditatem autem habens veniendi ad vos ex multis iam annis,
15.24 cum in Hispaniam proficisci cœpero, spero enim quod præteriens videam vos et a vobis deducar illuc, si vobis primum ex parte fruitus fuero. nota
15.25 Nunc autem proficiscor in Ierusalem ministrare sanctis; nota
15.26 probaverunt enim Macedonia et Achaia communicationem aliquam facere in pauperes sanctorum, qui sunt in Ierusalem. nota
15.27 Placuit enim eis, et debitores sunt eorum; nam si spiritalibus eorum communicaverunt gentes, debent et in carnalibus ministrare eis. nota
15.28 Hoc igitur cum consummavero et assignavero eis fructum hunc, proficiscar per vos in Hispaniam;
15.29 scio autem quoniam veniens ad vos, in abundantia benedictionis Christi veniam.
15.30 Obsecro autem vos, fratres, per Dominum nostrum Iesum Christum et per caritatem Spiritus, ut concertemini mecum in orationibus pro me ad Deum,
15.31 ut liberer ab infidelibus, qui sunt in Iudæa, et ministerium meum pro Ierusalem acceptum sit sanctis, nota
15.32 ut veniens ad vos in gaudio per voluntatem Dei refrigerer vobiscum. nota
15.33 Deus autem pacis sit cum omnibus vobis. Amen.
16.1 Commendo autem vobis Phœbem sororem nostram, quæ est ministra ecclesiæ, quæ est Cenchreis, nota
16.2 ut eam suscipiatis in Domino digne sanctis et assistatis ei in quocumque negotio vestri indiguerit; etenim ipsa astitit multis et mihi ipsi.
16.3 Salutate Priscam et Aquilam adiutores meos in Christo Iesu, nota
16.4 qui pro anima mea suas cervices supposuerunt, quibus non solus ego gratias ago sed et cunctæ ecclesiæ gentium;
16.5 et domesticam eorum ecclesiam. Salutate Epænetum dilectum mihi, primitias Asiæ in Christo.
16.6 Salutate Mariam, quæ multum laboravit in vobis.
16.7 Salutate Andronicum et Iuniam cognatos meos et concaptivos meos, qui sunt nobiles in apostolis, qui et ante me fuerunt in Christo. nota
16.8 Salutate Ampliatum dilectissimum mihi in Domino.
16.9 Salutate Urbanum adiutorem nostrum in Christo et Stachyn dilectum meum.
16.10 Salutate Apellem probatum in Christo. Salutate eos, qui sunt ex Aristobuli.
16.11 Salutate Herodionem cognatum meum. Salutate eos, qui sunt ex Narcissi, qui sunt in Domino. nota
16.12 Salutate Tryphænam et Tryphosam, quæ laborant in Domino. Salutate Persidam carissimam, quæ multum laboravit in Domino.
16.13 Salutate Rufum electum in Domino et matrem eius et meam. nota
16.14 Salutate Asyncritum, Phlegonta, Hermen, Patrobam, Hermam et, qui cum eis sunt, fratres.
16.15 Salutate Philologum et Iuliam, Nereum et sororem eius et Olympam et omnes, qui cum eis sunt, sanctos.
16.16 Salutate invicem in osculo sancto. Salutant vos omnes ecclesiæ Christi.
16.17 Rogo autem vos, fratres, ut observetis eos, qui dissensiones et offendicula præter doctrinam, quam vos didicistis, faciunt, et declinate ab illis;
16.18 huiusmodi enim Domino nostro Christo non serviunt sed suo ventri, et per dulces sermones et benedictiones seducunt corda innocentium. nota
16.19 Vestra enim obœdientia ad omnes pervenit; gaudeo igitur in vobis, sed volo vos sapientes esse in bono et simplices in malo. nota
16.20 Deus autem pacis conteret Satanam sub pedibus vestris velociter. Gratia Domini nostri Iesu vobiscum. nota
16.21 Salutat vos Timotheus adiutor meus et Lucius et Iason et Sosipater cognati mei.
16.22 Saluto vos ego Tertius, qui scripsi epistulam in Domino. nota
16.23 Salutat vos Gaius hospes meus et universæ ecclesiæ. Salutat vos Erastus arcarius civitatis et Quartus frater.
16.26 manifestati autem nunc, et per scripturas Prophetarum secundum præceptum æterni Dei ad obœditionem fidei in cunctis gentibus patefacti, nota
16.27 soli sapienti Deo per Iesum Christum, cui gloria in sæcula. Amen. nota
16.(24) 25 Ei autem, qui potens est vos confirmare iuxta evangelium meum et prædicationem Iesu Christi secundum revelationem mysterii temporibus æternis taciti,
* 1-4 NIB N.T.Wright: We are justified: YHWH, through the surrogate faithfulness of Jesus, has been true to the covenant with Abraham.
* 1:1 NAB Cf. Mt 6:24 Nemo potest duobus dominis servire; NIB Paul, slave (a person with no pretense of social status) of anointed King Jesus, bearing good news from the king. 'Segregatus' may be ironic self-reference of Pharisee who considered himself separated from ordinary Jews. Evangelium: For pagans, announcement of ruler; for Jews, messenger who brings news of fall of Babylon and return of the Lord to Zion (Is 40:9, Is 52:7); for early Christians, proclamation, kerygma.
* 1:2 NIB Cf. Is 40:9 Herald on Zion crying: Here is your God. Cf. Is 52:7 How beautiful the feet of him who brings tidings: Your God is king.
* 1:3-4 NAB Early confession: J as messianic Son of David and Son of God through resurrection. Rom 1:3 NIB Two important senses OT Son of God: Ex 4:22 Israel is my son, my first-born; Ps 2:7 To the anointed king: You are my son; today I am your father. Two senses fit together because king represents Israel. (This is not later Christian predication of J's divinity, 2d person of Trinity.)
* 1:3-4 NIB Israel's Messiah (secundum carnem) is now seen to be Lord of all (secundum spiritum santificationis, Holy Spirit). Crucifixion indicated that J was failed messiah, but resurrection 'marks out' J as Son of God. Cf. II Reg (2 Sam) 7:12 suscitabo semen tuum post te, which suggested to some a connection between Davidic messiah and resurrection.
* 1:3 NIB Paul reveals no awareness of virginal conception.
* 1:4 WW constitutus est, constituted; praedestinatus est, previously designated.
* 1:5 ICSB The obedience that is faith, or the obedience that springs from faith. Same phrase used at beginning and end. See Rom 16:26. NIB Gospel is imperial summons to allegiance, loyalty, obedience. Cf. Dt 6:4 Shema, sama: Hear and obey.
* 1:8 ICSB Prominence of Roman Church. Cf. Rom 16:19 Same point at close of letter.
* 1:9 UNK servire, latreuo: worship
* 1:12 NAB id est una vobiscum consolari per eam, quae invicem est, fidem vestram atque meam. NAB that is, that you and I may be mutually encouraged by one another's faith, yours and mine.
* 1:14 NIB debitor sum: P's obligation to all, his commission, responsibility given by God: Evangelize. P must pass on to them what belongs to them.
* 1:15 NAB Itaque, quod in me est, promptus sum et vobis, qui Romae estis, evangelizare. NAB that is why I am eager to preach the Gospel also to you [at] Rome.
* 1:16 ICSB Judaeo primum. Cf. Mt 15:24 Non sum missis nisi ad oves, quae perierunt domus Israel.
* 1:16 NIB Cf. Mk 8:38 Qui enim me confusus fuerit et mea verba ... et Filius hominis confundetur eum; Cf. Ps 70:1 LXX In te, Domine, speravi, non confundar in aeternum.
* 1:16 NIB Significantly, faith is open to all, Jews and Greeks.
* 1:17 NIB ex fide in fidem: from God's faithfulness to man's faithfulness; divine faithfulness reaching down and calling out the response of man's faith
* 1:17 NIB Justitia: dikaiosune, righteousness, justice, faithful or loyal covenant promise-keeping. Also righteousness like law court vindicator. Taken together, covenant and law court suggest setting right, restoring, what is out of joint. In the risen J as messiah and Lord, God has unveiled covenant faithfulness and justice, his own faithfulness and justice, for the benefit of all who believe.
* 1:17 NIB Quoting Hab 2:4 vivet NIB In Habakkuk, faced with pagan idolatry and arrogance, the devout 1st century BC Jew longed for God's righteousness to break forth.
* 1:17 UNK in eo: in God's Gospel, Evangelio
* 1:17 UNK revelatur: apokalyptetai, suggesting radically new event breaking into history
* 1:18-2:16 NIB Portrait of the revelation of God's wrath. Rom 1:18 ira Dei: Jesus events have drawn back the veil on the wrath to come. Cf. Rom 2:16 in die cum iudicabit Deus occulta hominum secundum evangelium meum per Christum Iesum. After resurrection the world is under the gaze of its judge.
* 1:18-2:29 NIB The gospel reveals God's impartial judgment. Rom 1:18-3:20 LAB Mankind is lost, we need God's intervention. Rom 1:18-32 NIB Idolatry, failure of worship, leads to fractured human life. ICSB Cf. Wis 11-14 On pagan depravity.
* 1:18 NIB Suppressing God's justice in human injustice
* 1:19 NAB quod noscibile est Dei; NAB what can be known of God; Cf. Is 24:5 God's commandments to all mankind
* 1:20 RSV invisibilia ... ipsius: RSV [God's] invisible nature
* 1:22 NIB Result of refusal to recognize God in creation: idolatry. Cf. Rom 7:7-25 Wretched man who knows right can't do it; Rom 12:1-2 Renewal: nolite conformari huic saeculo, sed transformamini renovatione mentis, ut probetis quid sit voluntas Dei
* 1:23 NIB Cf. Ps 105:20 LXX et mutaverunt gloriam suam in similitudinem tauri comedentis fenum
* 1:24 NAB in concupiscentiis cordis ... ut ignominia afficiant NAB Therefore ... for the mutual degradation of their bodies. RSV to the dishonoring of their bodies amongst themselves. God abandoned them to self-indulgence thereby removing the facade of apparent conformity. Mosaic law produces same effect.
* 1:24 NIB 'tradidit illos Deus' repeated 3 times. Cf. Ps 80:13 LXX Et dimisi eos secundam duritiam cordis eorum. ibunt in adinventionibus suis. Ps 80 LXX is hymnic retelling of exodus. NAB Cf. Rom 6:17 Gratias autem Deo quod fuistis servi peccati, oboedistis autem ex corde in eam formam doctrinae, in quam traditi estis.
* 1:25 NIB When those made in image of God worship idols, their image-bearing quality suffers corresponding distortion.
* 1:25 WW servire, with DAT: serviverunt creaturae ... Creatori
* 1:26-27 NIB For P these practices in a culture are a sign that the culture as a whole has been worshiping idols and its God-given male-and-female structure is fractured as a result.
* 1:28 NAB And since they did not see fit to acknowledge God
* 1:28 NIB Cf. Rom 12:2 et nolite conformari huic saeculo, sed transformamini renovatione mentis, ut probetis quid sit voluntas Dei
* 1:32 NAB Although they know the just decree of God that all who practice such things deserve death
* 2:1-16 NIB This section sets out problem that is finally addressed at Rom 8:1-11: Nihil ergo nunc damnationis est his, qui sunt in Christo Iesu; lex enim Spiritus vitae in Christo Iesu liberavit te a lege peccati et mortis. Rom 2:1-3:20 ICSB Diatribe, question-and-answer format to explain ideas. NIB Diatribe has double audience: real (Roman Christians) and fictitious (hypothetical opponents). This form allows audience to think through argument and objections.
* 2:4 NIB Cf. Wis 11:23 dissimulas peccata hominum propter paenitentiam. Cf. Rom 9:17 quoting Ex 9:16 G's forebearance toward Pharaoh, not that P might repent, but that G's name might be known.
* 2:6 ICSB We will be judged by what we do. Cf. Ps 61:13 LXX [Domine] tu reddes uniquique iuxta opera sua; Prov 24:12 Si dixeris: <<Nesciebamus [qui ducuntur ad mortem]>>; nonne qui ponderator est cordis, ipse intellegit, et servatorem animae tuae nihil fallit reddetque homini iuxta opera sua? Mt 16:27 Filius enim hominis venturus est in gloria Patris sui cum angelis suis, et tunc reddet unicuique secundum opus eius. Every thought (1cor 4:5), word (Mt 12:36), and deed (I1cor 5:10). NIB Coming final judgment, putting things right at last, for vast majority past and present who suffer injustice, is good news.
* 2:7 NIB Seek is not same as earn or merit.
* 2:9-10 NIB Repeated emphasis on universality of judgment. This suggests but does resolve basic problem: What happens when impartial justice conflicts with covenant promises? Cf. Rom 3:21-4:25
* 2:11 ICSB God will not show favorites; Jews and gentiles will all be judged by opus eius. NAB Jews not privileged, on equal footing with gentiles. Cf. Dt 10:17 Deus magnus, potens et terribilis, qui personam non accipit nec munera
* 2:12 NIB hamartano; Cf. Rom 3:7 :re Israel
* 2:14-15 NIB Example of doers of Torah who are not hearers of it. Those who are in Christ are, in fact, factores legis. Gentile Christians who, living in the Spirit, are in fact fulfilling Torah, are aware deep within their own hearts that they are right with God.
* 2:15 NAB They show that the demands of the law are written in their hearts, while their conscience also bears witness and their conflicting thoughts accuse or even defend them
* 2:16 NIB Cf. I Cor 3:13 uniuscuiusque opus manifestum erit
* 2:17-24 NIB If Israel, light of the world, has become part of darkness, how can God's covenant plan be fulfilled? (Probably typical in diatribe to accuse opponent of failure to live up to his claims.)
* 2:17 UNK gloriaris in Deo: celebrate fact of election by creator
* 2:18 NAB et discernis potiora; NAB able to discern what is important. NIB Torah allows the Jew to see to the heart of moral distinctions.
* 2:19 ICSB Cf. Dt 4:5-8 ut audientes ... dicant: 'En populus sapiens et intellegens, gens magna haec!' Cf. Is 42:6-7 Ego, Dominus, vocavi te in iustitia et apprehendi manum tuam; et formavi te et dedi te in foedus populi, in lucem gentium, ut aperires oculos caecorum; Cf. Is 49:6 Parum est ut sis mihi servus ad suscitandas tribus Iacob et reliquias Israel reducendas: dabo te in lucem gentium, ut sit salus mea usque ad extremum terrae.
* 2:20 NAB formam, morphosis: NAB formulation; NIB embodiment, outward manifestation, (almost) incarnation
* 2:22 NIB Qui ... moecharis? Qui ... templa spolias? NIB In ancient world Jews were accused of robbing pagan temples. Cf. Dt 7:25-26 Warning against keeping gold from idols.
* 2:24 ICSB Quoting Is 52:5 LXX Because Israel driven into excile among nations by iniquities, the name of YHWH is dishonored throughout the world. NIB Cf. Rom 14:15-16 Noli cibo tuo illum perdere, pro quo C mortuus est! Non ergo blasphemetur bonum vestrum!
* 2:25 NIB Keeping Torah is basic, without which circumcision is empty sign, meaningless talisman. Cf. I Cor 7:19 Circumcisio nihil est, et praeputium nihil est, sed observatio mandatorum Dei.
* 2:26 NIB Si igitur ... reputabitur? Rom 2:26-29 NIB Being a Jew means being part of covenant people, keeping the covenant; not merely ethnic.
* 2:27 NAB quod ex natura est praeputium: NAB those who are physically uncircumcised
* 2:28-29 NIB P here refers to Gentile Christians, people of the new or renewed covenant, the people in whom the gospel of the Messiah has done its work, the people for whom the promises of Dt 30 and Ez 36 etc have come true. Cf. Philip 3:3 Nos enim sumus circumcisio, qui Spiritu Dei servimus et gloriamur in Christo Iesu et non in carne fiduciam habentes. NIB Here P describes divided Jew. Cf. Rom 7:15-25 Divided man; Cf. Rom 9:6 Divided Israel
* 2:29 ICSB Cf. Dt 10:16 Circumcidite igitur praeputium cordis vestri et cervicem vestram; Cf. Dt 30:6 Circumcidet Dominus Deus tuus cor tuum et cor seminis tui
* 2:29 ICSB 'His praise' is wordplay on term 'Jew,' which comes from 'Judah,' and is related to 'praise.' Cf. Gen 29:35 Quarto concepit et peperit filium et ait: <<Modo confitebor Domino>>; et ob hoc vocavit eum Iudam. NAB Judah related to odeh, I will give grateful praise.
* 3:1 NIB Corresponds to Rom 9:1-5
* 3:2 NAB they were entrusted with the utterances of God. NIB Purpose of Torah: that Israel be G's light to the world.
* 3:2 NIB eloquia, ta logia: oracles. This suggests picture of Israel like priest in pagan shrine entrusted with oracle for recipient.
* 3:3 NIB Quid ... non crediderunt? ... evacuabit? NIB non crediderunt: epistesan; incredulitas illorum: apistia; fidem Dei: pistin theou. The failure of Israel to faithfully carry out its commission does not imply that God will fail to keep his promises. Corresponds to Rom 9:6 Non autem quod exciderit verbum Dei. Non enim omnes, qui ex Israel, hi sunt Israel.
* 3:4 NAB Exstet autem D verax Cf. Ps 115:11 LXX Ego dixi in trepidatione mea: <<Omnis homo mendax>>. ICSB Quoting Ps 50:6 LXX; NV: ut iustus inveniaris in sententia tua et aequus in iudicio tuo
* 3:5 NIB Si ... dicemus? ... iram? Corresponds to Rom 9:14 Numquid iniustitia apud Deum?
* 3:7 NIB hamartolos; Cf. Rom 2:12
* 3:7 NIB Si ... iudicor? This corresponds to 9:19 Dices itaque mihi: <<Quid ergo adhuc queritur? Voluntati enim eius quis restitit?>>.
* 3:9 NIB hamartia. This summary of what has been argued so far and introduces 'sin,' and slavery of mankind to it
* 3:9 NIB P here begins lawcourt metaphor. causari: to plead a cause, bring an action
* 3:9 RSV Quid igitur? Praecellimus eos? Nequaquam! RSV What then? Are we Jews any better off? NIB Corresponds to Rom 9:30-10:21.
* 3:10-18 NIB All the following quoted texts say that all are sinners. Significantly, they also suggest that in such a situation God will act because of divine righteousness to judge the world.
* 3:10 NIB Quoting Eccl 7:20
* 3:11-12 ICSB Quoting Ps 13:2-3 LXX
* 3:13 ICSB Quoting Ps 139:4 LXX
* 3:13 ICSB Quoting Ps 5:10
* 3:14 ICSB Quoting Ps 10:7
* 3:15-17 ICSB Quoting Is 59:7-8
* 3:18 ICSB Quoting Ps 35:1 LXX
* 3:19 NAB lex: in broadest sense, scripture as a whole; none of the quoted passages comes from Pentateuch, Torah.
* 3:19 NIB os obstruere: after accused in dock had no more to say in defense, his mouth was said to be stopped.
* 3:20 NAB Cf. Ps 142:2 LXX non iustificabitur in conspectu tuo omnis vivens. NIB Works of Torah (biblical rules that define Jews over against pagans), rather than vindicating Israel, actually show them to be in same sinful state as pagans. Cf. Rom 4:15 Lex enim iram operatur. The law shows up sin, and sin invokes wrath.
* 3:21-4:25 NIB Unveiling of God's righteousness. Cf. Gen 15 Covenant with Abraham. Cf. Gal 3 Law did not nullify promise to Abraham. Rom 3:21-5:21 LAB The Good News: Salvation is available to all. NAB Nunc autem, nuni: P uses Greek expression indicating movement from disaster to prosperity, indicating that these verses are consolatory answer to Rom 3:9-20.
* 3:22 UNK fidem Jesu Christi: pistis Iesou Christou: the faithfulness of Jesus the Messiah
* 3:23 ICSB Omnes: Both Jew and gentile. NIB peccaverunt, emarton, is aorist, indicating a single moment; egent, present, continuing result of past event. Cf. Rom 5:12b pantes emarton, aorist.
* 3:24-26 NIB Cf. Mk 10:45 The Son of Man came to give his life as a ransom for many
* 3:24 NIB Messiah as Israel's representative, the one in whom Israel is summed up.
* 3:24 NIB Redemption suggests Passover and new exodus. Cf. Gen 15:13-16 Dictumque est ad [Abram]: peregrinum futurum sit semen tuum in terra non sua, et subicient eos servituti.
* 3:25 NIB propitiatio, hilasterion: mercy-seat, the focal point of ritual on Day of Atonement. NIB in sanguine: Place of atonement sprinkled with blood. ICSB Cf. Ex 25:17 Mercy Seat used on Day of Atonement. NAB expiation. NIB Propitiation of wrath of God and corresponding expiation of sin. NRSV sacrifice of atonement, or a place of atonement. NIB Cf. Lev 16:2 Loquere ad Aaron ... in nube apparebo super propitiatorum. Cf. Ex 25:17-22 Facies et propitiatorium de auro mundissimo ... et conveniam te ibi et loquar ad te super propitiatorium. Cf. Is 40-55 The righteousness of God focused on a suffering figure who represents Israel and fulfills YHWH's purpose of being a light to the nations suffering a sacrificial death.
* 3:25 NIB Sacrificial language. God put forth Jesus. Like shewbread: Cf. Ex 29:23 panis unam ... quod positum est in conspectu Domini; Cf. Lv 24:7 Et pones super ambas ... ut sit panis in memoriale, incensum Domino. Cf. II Mac 1:8 Regnante Demetrio, ... Iason et qui cum eo erant ... et portam succenderunt et effuderunt sanguinem innocentem; et oravimus ad Dominum ... et proposuimus panes. Cf. II Mac 6:12-16 Israel's punishment brought forward and visited on righteous martyrs.
* 3:25 WW praecedere: go before, precede; praecedentium: PRES ACT PPL GEN
* 3:26 NIB justus et justificans: righteous even [or namely] declaring righteous, the covenant God declaring them to be the covenant people. Freely ... by God's grace ... God put him forth ... that God might be savingly just, and the justifier. The display of God's righteousness in the death of Jesus is the basis for God's justifying declaration of this category of people.
* 3:26 NIB the one out of the faithfulness of Jesus. NRSV the one who has faith in Jesus, or who has the faith of Jesus. NIB God justifies the one whose status rests on the faithful death of Jesus.
* 3:26 UNK sustentatione: sustinere (sub+tenere). NAB throug the forbearance of God
* 3:27 NAB what principle?
* 3:27 UNK Ubi ... tua? ... legem? [Factorum?] Operum? NIB Boasting, ethnic pride, of Jews, supported by possession of Torah and practices that set Israel apart from pagans, is excluded. God's righteousness has not been revealed, as expected, in some great victory favoring Israel. God-given Torah does define people of God, but not Torah of theological separation practices, but Torah of trusting God.
* 3:28 WW arbitrari DEP. NAB Forgiveness grasped by faith. NIB Justification: God's declaration that one is part of the people of God. Who is so justified? In light of God's righteousness revealed in Jesus, those who keep Torah of trusting God.
* 3:29 NIB An ... tantum? Nonne et gentium? Rom 3:29-30 NIB Shema, Dt 6:4, that which defines Israel at the deepest level, itself points to single family of Jews and gentiles. Cf. Mk 12:29 Shema as ultimate summary of Torah.
* 4:1 NAB Quid ... carnem? What then can we say Abraham found, our ancestor according to the flesh? NIB What then shall we say? Have we found A to be our forefather according to the flesh? That is, does Rom 3:21-31 mean that Christians, Jews and gentiles, have found (invenisse) themselves members of the fleshly family of A? Has the Christ family found that they belong to A's fleshly family? Have gentile believers discovered A as physical father so that circumcision is now required? If that NIB reading of 4:1 is correct: In v. 1 the question: Is covenant membership physical family membership, ethnicity-marking cultic ritual? In v. 16-17 the answer: No. A is the father of all who trust the God who raised J.
* 4:2 NIB Cf. Rom 4:17 ante Deum, cui credidit
* 4:3 ICSB Quoting Gen 15:6. Cf. Ps 105:30-31 LXX Et Phinees et fecit iudicium, ... et reputatum est ei in iustitiam. NIB A's faith or trust marks him for covenant partnership. Righteousness is covenant partner status; faith is its sign, its key symptom.
* 4:6 NAB D declares the blessedness ot the person
* 4:6 WW ferre PRES ACT IND
* 4:7-8 ICSB Quoting Ps 31:1-2 LXX
* 4:9 NAB Beatitudo ergo haec in circumcisione an etiam in praeputio? Does this blessedness apply only to the circumcised, or to the uncircumcised as well?
* 4:10 NAB Quomodo ... est? In ... praeputio? Under what circumstances was it credited? Was he circumcised or not?
* 4:11 NAB And he received the sign of c as a seal on the righteousness received through faith while he was unc'd. NIB Cf. Gen 17:10-11 Circumcidetur ex vobis omne masculinum, et circumcidetis carnem praeputii vestri ut sit in signum foederis inter me et vos. ICSB P means that A is father of all true Jews, not all Jews. Cf. Rom 2:25-29 True circumcision of heart.
* 4:11 WW fides -ei f + quae NOM S F ?
* 4:12 NAB as well as the father of the c'd who not only are c'd, but also follow the path of faith that our father A walked while still unc'd. NIB Uncircumcised believers are every bit as righteous or justified as A.
* 4:13 NAB It was noth through the law that the promise was made to A and his descendants ICSB Cf. Gen 22:16-17 quia fecisti hanc rem et non pepercisti filio tuo unigenito, benedicam tibi et multiplicabo semen tuum sicut stellas caeli. Cf. Sir 44 Laudemus viros gloriosos ... Abraham ... in tentatione inventus est fidelis ... hereditare illos a mari usque ad mare
* 4:13 NIB mundus: ho kosmos
* 4:14 UNK Gentile question: Does YHWH of Sinai covenant keep faith? Or has he abandoned the chosen people and Torah to make a new covenant, the God of all creation embracing all nations? The beginning of P's response: Begin by noticing that Sinai covenant could be seen as similar shape-shifting, starting over: abolita es promissio [to A]. In fact, YHWH seems to shift many times: Adam, Abram, Moses, David, Babylon, Jesus.
* 4:15 NIB Cf. Rom 3:20 per legem enim cognitio peccati. (a) The law shows up sin, and (b) sin invokes wrath. Therefore (c) if inheritance confined to ethnic Israel, (d) nobody at all would inherit. ICSB Violation of law brings curses. Cf. Lev 26:14-33; Dt 27:15-26
* 4:16 NIB This answer to question at 4:1 NAB For this reason, it depends on faith, so that it may be a gift, and the promise may be guaranteed to all his descendants
* 4:17 ICSB Cf. II Mac 7:28 Mother to her son, a martyr: Peto, nate, ut aspicias ad caelum et terram ... intelligas quia non ex his, quae erant, fecit illa Deus
* 4:17 NIB Cf. Rom 4:2 non apud Deum NAB He is our father in the sight of G, in whom he believed
* 4:17 NIB vivificat mortuos: Jewish converts; quae non sunt: gentile converts. ICSB Quoting promise of Gen 17:5, which comes before covenant of circumcision, Gen 17:9-14. Cf. Gen 15:5-6 Faith of Abraham.
* 4:18-24 ICSB Parallel between A's faith and Christian faith: A trusted that God would bring life from their old, dying bodies; Christians believe God brought new life to crucified body.
* 4:18 ICSB Quoting Gen 15:5
* 4:19 ICSB emortuum nenekromenon; emortuam nekrosen: deadness. NIB A's faith: the life of a great family though he was as good as dead; P's faith: life of resurrected J after he was crucified.
* 4:24 NIB sed et propter nos: Here P switches out of diatribe to address audience directly, placing himself and his readers on the map he has drawn of the Abrahamic family.
* 4:25 NIB As in Isaiah, J is so identified with us that he suffered the fate we deserved. Further, if J is demonstrated to be Messiah by resurrection (Rom 1:4), the resurrection also declares in principle that all who belong to J, all who respond in faith to God's faithfulness revealed in J, are part of covenant family promised to A.
* 5-8 NIB N.T.Wright: Statement of Christian identity. Those whom G justified he also glorified. New exodus. Renewal of covenant, resulting in renewal of creation and of his people. God has done, in self-giving covenant love expressed in death of Jesus, what the covenant was established to do: solve the problem of Adam's sin.
* 5:1-2 NAB Since we have been justified by faith. NIB Three tenses of salvation: past=justified; present=peace; future=glory. NAB G's justifying action in J is a declaration of peace. We have been granted access to his presence.
* 5:1 NAB habemus; Some old MSS: let us have peace
* 5:2 NIB accessum: prosagogen, to bring near, approach altar with a sacrifice. Cf. Rom 14:3 Deus enim illum [non] [manducantem] assumpsit.
* 5:2 NIB stare histemi, Pauline technical term for proper grounding and remaining in God's grace. Cf. I Cor 10:8
* 5:3-4 NIB New exodus: Tribulation (wilderness) leads to patience and endurance, which lead to tried and true character, which leads to hope (promised land).
* 5:4 NAB probatio: proven character; NIB tried and true
* 5:5 NAB confundit: disappoint
* 5:5 RSV Cf. I Cor 13 The Way of Love
* 5:6 NAB secundum tempus: NAB at the appointed time; RSV at the right time
* 5:6-11 NIB Incarnational theology
* 5:8 WW essemus IMPF ACT SUB
* 5:9 NAB nunc justificati: since we are now justified
* 5:10 NAB reconciliati: once reconciled
* 5:10 NIB Common rule of argument: If greater, then certainly lesser. Cf. Mk 2:9 Healing as evidence of authority to forgive.
* 5:12-21 NIB Reign of grace vs. reign of sin. A map of 2 reigns, powers, families, solidarities, states: Adam/sin/Torah/death and Christ/grace/life. Rom 5:12 ICSB The Council of Trent (Sess 5, 1546) appealed to this verse when it defined the doctrine of Original Sin. NAB Cf. Wis 2:23-24 Invidia autem Diaboli mors introivit in orbem terrarum
* 5:12 NIB omnes peccaverunt: pantes emarton, aorist. Cf. Rom 3:23 omnes enim peccaverunt et egent gloria Dei. P here indicates both (1) an entail of sinfulness (unexplained), and (2) each individual contributes.
* 5:12 WW pertransire: pass right through; pertransivit PERF ACT IND. RSV spread to; NAB came to
* 5:13 NAB Up to the time of the law
* 5:14 NIB figura: typos. A prefigures J notably in that he founded a family that bears his characteristics. ICSB Cf. I Cor 10:1-6 Israel in wilderness is type of Church.
* 5:14 NIB praevaricatio: trespass, overstepping marked boundaries, such as Torah or command not to eat tree of knowledge of good and evil (Gen 2:17).
* 5:14 NIB regnavit: reign of usurper. ICSB Death was the covenant curse set before Adam (Gen 2:17) and Moses (Dt 30:19). St. John Chrysostom: Just as all who descend from A inherit death even though they didn't eat the fruit, all who are joined to J inherit righteousness even though they do nothing themselves to produce it.
* 5:17 NIB Reign of death vs. reign of believers (abundantiam gratiae et donationis et justitiae accipientes). From apocalyptic tradition: G's final rule exercised through his people.
* 5:18-19 NIB Here P switches from insisting on disproportion to emphasizing universality (omnes) of both.
* 5:19 MR Cf. Simile modo (MR 1103)
* 5:19 NIB Cf. Is 53:11 Iustificabit iustus servus meus multos et iniquitates eorum ipse portabit.
* 5:20 NIB ut abundaret: Torah intentionally causes Adam's sin to be writ large in Israel. ICSB Torah increased sin because it marked bounds but did nothing to keep men in. St. Augustine: The law was given that grace might be sought; grace was given that the law might be kept.
* 6 LAB Freedom from power of sin. ICSB Sin did release a flood of grace (Rom 5:20), but the purpose of the grace is to free us from sin, not to license more sin. NIB Where do Christians live on the map drawn in Rom 5:12-21? Are Christians in the Adam state or the Christ state? Do they live under reign of sin or reign of grace?
* 6:1 NIB permanere: question about status, not behavior
* 6:2 RSV peccato: to sin
* 6:3-5 NIB Baptism is how Messiah people move from one state to the other.
* 6:4 ICSB P alludes to liturgy of baptism, where recipient is submerged in water as a body is buried in a grave, only to rise again to new life. NIB P understood baptism in terms of the new exodus. baptizati sumus in Christo: the messianic people, the people who belong to the story of the new exodus. Incorporative Messiahship: What is true of the Christ is true of his people. Cf. I Cor 10:1-2 Nolo enim vos fratres, quoniam patres nostri omnes sub nube fuerunt et omnes mare transierunt et omnes in Moyse baptizati sunt in nube et in mari.
* 6:6 NIB ut destruatur corpus peccati: so that the solidarity of sin might be broken
* 6:7 RSV a peccato: from sin. NIB Cleared from sins through baptism.
* 6:9 NAB iam non moritur: dies no more
* 6:10 RSV peccato: to sin
* 6:11 NIB This is answer to question of 6:1: Where are Christians on map of Rom 5:12-21? In solidarity of Adam/sin or solidarity of Christ? Answer: Reckon yourself dead to sin, viventes in Christo.
* 6:12 ICSB regnet: sin as a tyrant; obediatis: servitude
* 6:13 NIB exhibeatis: paristanete, you go on presenting. Cf. Rom 12:1 Odsecro ... ut exhibeatis corpora vestra hostiam viventem
* 6:13 NIB Which standard will we rally to? To present one's members (membra vestra) to sin is out of tune with what a baptized Christians (vos) are.
* 6:13 WW membra vestra [as] arma, ACC P N: equipment of evil to sin
* 6:14 ICSB sub gratia: Grace to resist tyranny of sin, a grace not yet available to Israel under Torah. Cf. Rom 5:20 Lex autem subintravit ut abundaret delictum; Cf. Rom 7:18 velle adiacet mihi, operari autem bonum, non.
* 6:15 NIB Quid ergo? ... sub gratia? For a Jew, to be without Torah is to join sinners. Thus: Shall we then be sinners?
* 6:16 NIB Nescitis ... ad iustitiam? Rom 6:16-23 Slavery recently abandoned and freedom newly found: New Exodus
* 6:17 RSV traditi estis: you were committed. NIB the imprint stamped by teaching, to which imprint you were handed over. NAB Cf. Rom 1:24-28 Propter quod tradidit illos Deus in concupiscentiis
* 6:18 NIB iustitia: divine righteousness, periphrasis for G.
* 6:19 NIB sanctificatio: what is necessary for a person to approach presence of God. Cf. Rom 5:1-2 pacem habemus ad Deum ... et accessum habemus in fide in gratiam istam, in qua stamus
* 6:21 NIB Quem ... nunc erubescitis? Rom 6:21-22 Sanctification, standing in presence of G, or shame, human disintegration?
* 7 LAB Freedom from domination of the law. [Probably more accurate to say: Freedom from power of Sin through the law?]
* 7:1 NIB This connects to Rom 6:14-15 You are not under the law ... or do you not know basic legal principle, that compact or covenant is only binding during life, ineffective or irrelevant after death
* 7:2 NAB a lege viri, nomou andros: from the law in respect to her husband RSV from the law concerning the husband KJV from the law of her husband
* 7:2 NAB legi, nomo: by law
* 7:4 ICSB per corpus Christi: here this means crucified humanity of J, not mystical body
* 7:4 WW fructificaremus IMPF ACT SUB 1 P. NAB that we might bear fruit for God. ICSB fructificemus Deo: figure of marital union with Christ.
* 7:5-6 NIB Double heading: Old life (Rom 7:7-25) and New life (Rom 8:1-11)
* 7:5 UNK in carne: in Adam, corruptible, sinful, rebellious
* 7:5 WW fructificarent IMPF ACT SUB 3 P
* 7:6 NAB soluti sumus a lege, mortui ei, in qua detinebamur. NAB we are released from law, dead to what held us captive
* 7:6 NIB Nunc autem: Like Rom 3:21 and Rom 6:22, this phrase introduces the moment of freedom, of redemption
* 7:7 ICSB Cf. Ex 20:17 Non concupisces domum proximi tui: non desiderabis uxorem eius
* 7:7 ICSB The law was given neither to create sin nor to remove sin, but merely to make it known.
* 7:7-25 NAB P uses first person in diatribe.
* 7:9 NAB aliquando: once [upon a time]
* 7:11 NIB Personified sin: the serpent in the garden. What happened on Sinai recapitulated what happened in Eden. When the law was given, the golden calf. ICSB Cf. Gen 3:13 Serpens decepit me, et comedi.
* 7:13 NAB Quod ... est, mihi ... mors? Sin, in order that it might be shown to be sin, worked death in me through the good, so that sin might become sinful beyond measure through the commandment. NIB This is key to P's view of purpose of Torah: It was sin, so that it might appear as sin, working death in me through the law, so that sin might become exceedingly sinful through the commandment.
* 7:15-25 NIB Here P describes divided man. Cf. Rom 9:6 Divided Israel: Non enim omnes, qui ex Israel, hi sunt Israel; Cf. Rom 2:28-29 Divided Jews: Non enim, qui manifesto Iudaeus est, ... sed qui in abscondito Iudaeus est.
* 7:18 NAB operari autem bonum, non! The willing is ready at hand, but doing the good is not. NIB Genuine delight in Torah impeded by sin. Cf. Ps 118 LXX; Cf. Ps 18:8 LXX Lex Domini immaculata, reficiens animam
* 7:21 NIB Cf. Gen 4:7 To Cain: in foribus peccatum insidiabitur, et ad te erit appetitus eius, tu autem dominaberis illius
* 7:21 NIB heurisko ara ton nomon This is what I find about the law:... NAB So, then, I discover the principle that ... Rom 7:21-25 NIB Cf. Rom 9:31 Israel pursuing the law did not attain to the law.
* 7:21 UNK volenti mihi: willing by me
* 7:23 NIB These negative formulations about Torah reiterate similar statements at Rom 5:20 (lex subintravit ut abundaret delictum), Rom 7:5 (in carne, passiones peccatorum, quae per legum sunt, operabantur in membris nostris), Rom 7:8-11 (occasione accepta, peccatum per mandatum operatum est in me omnem concupiscentiam), and Rom 7:13 (it was sin, so that it might appear as sin, working death in me through the law, so that sin might become exceedingly sinful through the commandment). Cf. I Cor 15:56 Stimulus autem mortis peccatum est, virtus vero peccati lex.
* 7:24 NIB Infelix ego homo! Quis ... huius? The answer is at Rom 8:11 Qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra per inhabitantem Spiritum suum in vobis.
* 7:25 ICSB Gratias autem Deo Ongoing need for confession (I Jn 1:9 Si confiteamur peccata nostra, fidelis est et iustus, ut remittat nobis peccata et emundet nos ab omni iniustitia) and forgiveness (Mt 6:12 Et demitte nobis debita nostra: sicut et nos dimittimus debitoribus nostris).
* 8 LAB Freedom to become like Christ and discover God's limitless love.
* 8:1-11 NIB Response to problem set out im Rom 2:1-16: Propter quod inexusabilis es, o homo omnis, ... in die, cum iudicabit Deus occulta hominum
* 8:2 NIB Another facet of Torah: Lex spiritus vitae in Christo. ICSB Cf. Ezek 36:27 et spiritum meum ponam in medio vestri et faciam, ut in praeceptis meis ambuletis et iudicia mea custodiatis et operemini.
* 8:3 ICSB pro peccato Identical to shorthand expression in Lev LXX for a sacrificial sin-offering. NIB The sin offerings in Lev are for sins committed ignorantly or unwittingly, like the 'I' of Rom 7:15 that does not know or will the actions done. ICSB Cf. Lev 4:24 ponet manum suam super caput [hirci] eius et immolabit eum ... sacrificium pro peccato est; Lev 6:18 Ista est lex sacrificii pro peccato: ...; Lev 14:17-19 Uod autem reliquum est olei ... fundet ... super sanguinem sacrificii pro delicto et super caput eius, qui mundatur; expiabitque eum coram Domino et faciet sacrificium pro peccato. Tunc immolabit holocaustum et ponet illud in altari;
* 8:3 NAB For what the law, weakened by the flesh, was powerless to do, this G has done
* 8:3-4 NIB Deus ... damnavit peccatum: Incarnational Theology and Theology of the Cross: What happened on the cross was judicial punishment of sin. In the death of J, the condemnation that sin deserved was meted out fully and finally. G condemned sin in the flesh of J, so that the life Torah offered could rightly be given to those led by the Spirit. Sentence of death was passed on 'sin,' a power or force capable of deceiving men, taking up residence within them and causing their death.
* 8:3 NIB Cf. Rom 10:6 Quis ascendet in caelum? id est Christum deducere
* 8:4 NIB ut iustitia legis Torah's righteous decree of life RSV just requirements of the law NAB just decree of the law
* 8:9 ICSB Spiritus Dei ... Spiritum Christi.
* 8:9 MR Cf. Credo: Et in Spiritum Sanctum Dominum et vivificantem, qui ex Patre Filioque procedit. (MR 1029)
* 8:10 MR Cf. Credo: Spiritum sanctum, vivificantem (MR 1029)
* 8:10 NIB spiritus vero vivit: The Spirit is the lifegiving power because of G's faithfulness to the covenant.
* 8:11 NIB This is the answer to Rom 7:24b: Quis me liberabit de corpore mortis huius?
* 8:12-17 NIB The basic truth about Christians: we are debtors to God. Notice P breaks off to say what we are not debtors to, leaving what we are debtors to as implication. Cf. Rom 8:28 Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum
* 8:13 NIV si autem Spiritu opera corporis mortificatis, vivetis; NIV opera corporis: misdeeds of body
* 8:14-25 ICSB Sonship of believers and Exodus. (1) On sonship of Israel: Rom 9:4 Qui sunt Israelitae, quorum adoptio est filiorum; Ex 4:22 Haec dicit Dominus: Filius meus primogenitus Israel; Is 63:8 Verumtamen populous meus est, filii, qui non deludent; (2) on calling God 'Father' at end of Exodus journey: Dt 32:6 Numquid non ipse est pater tuus, qui possedit te, ipse fecit et stabilivit te? Is 63:16 Tu, Domine, pater noster, redemptor noster; (3) being led by the Spirit out of slavery is like pillar of fire: Ex 6:6 Ego Dominus, qui educam vos de ergastulo Aegyptiorum, et eruam de servitute ac redimam in brachio excelso et iudiciis magnis; Ex 13:21 Dominus autem praecedebat eos ad ostendendam viam per diem in columna nubis et per noctem in columna ignis; Is 63:10-14; (4) the groan of the believer awaiting full redemption is like groaning of Hebrews in bondage: Ex 2:23-24 Post multum vero temporis mortuus est rex Aegypti, et ingemiscentes filii Israel ... ascenditque clamor eorum ad Deum ... et audivit ... et respexit; Ex 6:5 Ego audivi gemitum filiorum Israel, quia Aegyptii oppresserunt eos, et recordatus sum pacti mei
* 8:14 NIB Sonship is what enjoins holiness. Cf. Dt 14:1-2 No pagan mourning: Filii estote Domini Dei vestri; non vos incidetis nec facietis calvitium inter oculos vestros super mortuo, quoniam populus sanctus es Domino Deo tuo, et te eligit, ut sis ei populum peculiarem de cunctis gentibus; Is1:2 Dominus locutus est: Filios enutrivi et exaltavi, ipsi autem spreverunt me.
* 8:15 NIB Adoption and sonship, rather than simply new form of slavery.
* 8:18 NIB toward us, into us
* 8:19-21 NIB New heaven and earth. Cf. Is 65:17 Ecce enim ego creo caelos novos et terram novam; Is 66:22 Quia sicut caeli novi et terra nova, quae ego faciam, stabunt coram me, dicit Dominus.
* 8:20 NIB non volens: not willfully chosen, like Adam.
* 8:22-27 UNK Female image of birth pangs applied to world, Church, and Spirit. Rom 8:22 ICSB Cf. Gen 3:17 maledicta humus propter te
* 8:24 NAB In hope we were saved. (aorist, a one-off event)
* 8:26 NIB Cf. I Cor 14:15 Orabo spiritu, orabo et mente; psallam spiritu, psallam et mente.
* 8:26 NIB Spiritus interpellat gemitibus inenarrabilibus. It's not that the Spirit intercedes for us (pro nobis added by scribes); rather Spirit does very interceding the Christian longs to do.
* 8:27 NAB And the one who searches hearts knows what is the intention of the Spirit
* 8:28 NAB all things work together; NIB God, the heartsearcher, makes all things work together
* 8:28 NIB The God-lovers, the ones who say, 'Abba,' those who groan as they wait, the true Israel
* 8:28 NIB This is the idea the section started with: We are debtors to God. (Rom 8:12)
* 8:29 NIB Cf. I Cor 15:23 Unusquisque autem in suo ordine: primitiae Christus; deinde hi, qui sunt Christi, in adventu eius
* 8:29 NIB G's plan from the start was to create a Christ-shaped family, conforming to J. Image of G, distorted by idolatry, is restored in J.
* 8:31 NIB G is for us: sums up revelation of G's saving justice in the gospel. Rom 8:31-39 NAB The all-conquering power of G's love has overcome every obstacle to Christians' salvation and every threat to separate them from G. NIB Cf. Ps 55:5 LXX in Deo speravi; non timebo: quid faciet mihi caro?
* 8:32 NIB Qui ... donabit? Cf. Gen 22 Binding of Isaac
* 8:33 UNK Quis ... Dei? Deus, qui iustificat? [Last ? seems wrong] NAB Who will bring a charge against G's chosen ones? It is G who acquits us.
* 8:34 UNK Quis ... condemnet? Christus ... pro nobis? [Again, last ? seems questionable] Rom 8:34-35 NIB Ps 109:1 LXX Dixit Dominus Domino meo: <<Sede a dextris meis ...>>. Is 50:4-9 Ecce Dominus Deus auxiliator meus; quis est qui condemnet me?
* 8:36 NAB Quoting Ps 43:22 LXX; NIB Persecuted Christians so much in image of J's suffering that it's time for G to act, time for G's own covenant faithfulness to be unveiled. Cf. Is 53:7 Afflictus est et ipse subiecit se et non aperuit os suum; sicut agnus, qui ad occisionem ducitur, et quasi ovis, quae coram tondentibus se obmutuit et non aperuit os suum.
* 8:38 NIB Cf. Ps 21:30 LXX Ipsum solum adorabunt omnes, qui dormiunt in terra; in conspectu eius procident omnes, qui descedunt in pulverem.
* 9-11 NIB N.T.Wright in NIB What of G's covenant relationship with Israel? Israel's fall, acting out on a grand scale the death of Jesus, is the means by which salvation can extend to the whole world. It is the blessings of the Jews that the gentiles now come to enjoy. Rom 9:1-11:12 LAB The place of Israel in God's plan
* 9:3 WW Optarem IMPF ACT SUB. NIB Cf. Ex 32:30-34 Moses stood before G and asked that he himself be blotted out from G's book if only the people as a whole be spared condemnation for idolatry. Cf. Rom 10:1 P's prayer for salvation of Jews.
* 9:4 NAB Cf. Dt 7:6 quia populus sanctus es Domino Deo tuo. Te eligit Dominus Deus tuus, ut sit ei populus peculiaris de cunctis populis
* 9:5 NIB Incarnational theology
* 9:5 UNK ex quibus C secundum carnem: qui est super omnia Deus benedictus in saecula. NAB and from them, according to the flesh, is the Messiah. G who is over all be blessed forever.
* 9:6 NAB But it is not that the word of G has failed. NIB 9:6 corresponds to 3:3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Dei evacuabit? Cf. Is 55:11 sic erit verbum meum, quod egredietur de ore meo: non revertetur ad me vacuum, sed faciet, quaecumque volui, et prosperabitur in his, ad quae misi illud. Cf. Is 40:8 Exsiccatum est fenum, et cecidit flos; verbum autem Dei nostri manet in aeternum.
* 9:6 NIB Cf. Divided self at Rom 7:15-25: Quod enim operor, non intelligo; non enim quod volo, hoc ago, sed quod odi illud facio. Cf. Divided Jew at Rom 2:28-29: Non enim, qui manifesto Iudaeus est, ... sed qui in abscondito Iudaeus est.
* 9:6 UNK excidere PERF SUB. NAB has failed
* 9:7 NAB Quoting Gen 21:12
* 9:9 NAB Cf. Gen 18:10-14 Revertens veniam ad te tempore isto, et habebit filium Sara uxor tua.
* 9:10 NAB sed et R ex uno concubitum habens, Isaac patre nostro; NAB but also when R had conceived children by one husband, our father Isaac--
* 9:10 NIB Although someone might object :re 9:9 that Isaac had a different mother or different charcter than Ishmael, in the case of Esau and Jacob (a) same parents; (b) the promise came before they were born, before they had a moral track record; and most importantly (c) the promise arise s from G's sovereign will alone. NAB Cf. Gen 25:21 Deprecatusque est Isaac Dominum pro uxore sua, eo quod esset sterilis. Qui exaudivit eum et dedit conceptum Rebeccae.
* 9:12 NAB Quoting Gen 25:23. NIB Cf. Rom 11:6 Si autem gratia, iam non ex operibus, alioquin gratia iam non est gratia.
* 9:13 NAB Quoting Mal 1:2-3
* 9:14 NIB Quid ergo dicemus? Numquid iniustitia apud Deum? NIB It is as if division in the family has always been part of G's plan, preferring Isaac over Ishmael and Jacob over Esau with unmerited love. Hence the big question: has G been unjust? P answers by referring to the Exodus. NIB 9:14 corresponds to 3:5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquid iniustus Deus, qui infert iram? NAB Cf. Dt 32:4 Petra, perfecta sunt opera eius, quia omnes viae eius iustitia.
* 9:15 NAB Quoting Ex 33:19 YHWH speaking to M about those made golden calf.
* 9:16 NAB Igitur ... currentis, sed miserentis Dei. NAB So it depends not upon a person's will or exertion, but upon G, who shows mercy.
* 9:17 NAB Quoting Ex 9:16 NIB P's answer to question about G's injustice. Q: Given that Israel is sinful like Adam, what should G do? A: He lets Israel stand, like Pharaoh, that his mercy may spread. Further, as P was hardened that Israel might be redeemed and G's name known, now G's dealings with Israel are a means of bringing the gospel to the nations. Cf. Rom 2:4-6 G's mercy should lead to repentance; Cf. Rom 11:7 Remnant saved, but the rest hardened
* 9:19 NIB Dices itaque mihi: <<Quid ergo adhuc queritur? Voluntati ... restitit?>> NIB This corresponds to 3:7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc et ego tamquam peccator iudicor?
* 9:20 NAB O homo, ... Deo? Numquid dicet ... Quoting Wis 12:12. NIB After patriarchs and exodus, here P takes up exile; e.g., Jeremiah's image of exile and restoration: potter and clay.
* 9:21 NAB An ... ignominiam? Cf. Wis 15:7 Sed et figulus ... fingit ad usus nostros unumquodque vas; Is 29:16 Numquid quasi lutum reputabitur figulus [NAB as though the potter were taken to be the clay]; Is 45:9 Vae, qui contradicit fictori suo; Jer 18:6 Ecce, sicut lutum in manu figuli, sic vos in manu mea, domus Israel.
* 9:21 WW lutum, -i n
* 9:22-24 NIB Quod si Deus volens ... ex gentibus? Causal (because G willed) or concessive (although G willed)? Rom 9:22 NAB What if God ...? Cf. Jer 50:25 Aperuit Dominus thesaurum suum et protulit vasa irae suae. NIB Cf. Rom 11:11 Sed illlorum [Jews'] casu salus gentibus: Hardening of Jews effects coming in of gentiles like hardening of Pharaoh effects exodus.
* 9:24 NIB quos ... ex gentibus? After exile has done potter's work of remolding, then renewed people will be called from Jews and gentiles.
* 9:25 ICSB Quoting Hos 2:23. NIB P takes these phrases in broad sense, to refer to people who were not called before the exile.
* 9:26 ICSB Quoting Hos 1:10
* 9:27 NAB Isaias ... <<Si ... super terram>>. Quoting Is 10:22-23 and Is 28:22. Cf. Is 6:13 Remnant, a holy seed
* 9:29 NAB Quoting Is 1:9; Cf. Mt 10:15 Amen dico vobis: Tolerabilius erit terrae Sodomorum et Gomorraeorum in die iudicii quam illi civitati.
* 9:30-10:13 NIB dikaiosyne: righteousness. Denotes (1) a status that men may possess; but also, as at 10:3, (2) G's own character
* 9:30 NIB Quid ergo dicemus? Cf. Rom 11:7 Remnant in Israel succeed, the rest hardened
* 9:31 NIB Israel pursuing the law, did not attain to the law. Cf. Rom 7:21-25 Infelix ego homo!
* 9:32 NAB Quoting Is 8:14
* 9:32 NIB Quare? Why hasn't Israel fulfilled or attained to Torah? Because Israel sought inalienable identity as G's people for all who possess Torah, ethnic Israel.
* 9:33 NIB in eum: in Torah or in Messiah? Cf. Rom 10:4 finis enim legis Christus
* 9:33 RSV Quoting Is 28:16
* 10:1 NIB This is P's actual prayer for the Jews. Cf. hypothetical prayer at Rom 9:3 Optarem enim ipse ego anathema esse
* 10:2 NAB zeal for G NIB burning desire for G's honor, for Torah to be upheld
* 10:3 NIB G's equitable covenant faithfulness, his utterly reliable loyalty to the promises to A (dikaiosyne theou), as opposed to the covenant status that Israel according to the flesh thought to set up for itself (ten idian dikaiosynen).
* 10:4 NIB Telos gar nomou Christos.
* 10:5 NAB Quoting Lev 18:5
* 10:5-9 NIB Explanation of why Messiah is goal of Torah-for-righteousness for all believers. Rom 10:5-6 NIB Yes, M wrote Lev 18:5; but its key terms are further explained in Dt 30. Rom 10:5-13 NIB Incarnational theology.
* 10:6 NAB Quoting Dt 30:12
* 10:6 NAB Quoting Dt 9:4
* 10:6-7 NIB Cf. Ps 106:26 LXX Ascendunt usque ad caelos et descendunt usque ad abyssos
* 10:6 NIB deducere: Probably incarnation of pre-existent Wisdom, not parousia. Cf. Rom 8:3 Deus Filium suum mittens in similitudine carnis peccati et pro peccato damnavit peccatum in carne
* 10:7 NAB Quoting Dt 30:13
* 10:9-13 NIB P's soteriology. Rom 10:9 NIB Cf. I Cor 15
* 10:11 RSV Quoting Is 28:16
* 10:13 NAB Quoting Joel 3:5 (2:32). Cf. Rom 11:26 Et sic omnis Israel salvus fiet.
* 10:13 NIB Here P refers to J as kyrios of LXX. Cf. Rom 14:11 Quoting Is 45 LXX. Cf. Rom 9:5 Christus secundum carnem: qui est super omnia Deus
* 10:15 NAB Quoting Is 52:7
* 10:16 NAB <<Domine, ... nostro?>> NAB Quoting Is 53:1
* 10:16 NIB Obedience of faith, Gospel as authorized summons from the Lord
* 10:17 UNK akoe: message
* 10:18 NAB Quoting Ps 18:5 LXX
* 10:19 NAB Quoting Dt 32:21
* 10:20 NAB Quoting Is 65:1-2
* 10:21 NAB Quoting Is 65:2
* 11:1 NIB Numquid ... suum? NIB So this is the question I must ask at last: Numquid... NAB Cf. I Sam (I Reg) 12:22 profecto non derelinquet Dominus populum suum propter nomen suum magnum, quia dignatus est Dominus facere vos sibi populum. Cf. Ps 93:14 LXX Quia non repellet Dominus plebem suam et hereditatem suam non derelinquet.
* 11:3 NAB Quoting III Reg (I Kg) 19:10,14
* 11:4 NAB Sed ... responsum divinum? NAB Quoting III Reg (I Kg) 19:18. illi: DAT S; responsum NOM S
* 11:7 NAB Quid ergo? Quod ... Israel, hoc ... NAB What Israel was seeking it did not attain, but the elect attained it; the rest were hardened. NIB I n Jewis h tradition, when G delays judgment, those wh o don't repent are hardened that their judgment will be seen to be just. Cf. Pharaoh at Rom 9:17-18; Cf. Rom 9:30-31 Israel seeking failed while gentiles not seeking found.
* 11:8 NAB Quoting Dt 29:3 non dedit Dominus vobis cor intelligens et oculos videntes et aures, quae possint audire, usque in praesentem diem; Is 29:10 Quoniam miscuit vobis Dominus spiritum soporis, clausit oculos vestros
* 11:9-10 NAB Quoting Ps 68:23-24 LXX NIB Ps 69 is widely read in NT as passion prediction. So P's use here connects condemnation of hardened non-remnant to wider gospel story.
* 11:11 NIB Numquid ... offenderunt, ut caderent? NIB Israel's hardening relates to gentiles as Pharaoh's hardening relates to exodus. Cf. Rom 9:22-24 Quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum et ut ostenderet divitias gloriae suae in vasa misericordiae, quae praeparavit in gloriam...?
* 11:11 WW casu (casus -us m)
* 11:13-36 LAB Jews and gentiles united in body of Christ
* 11:13 NAB Now I am speaking to you gentiles.
* 11:14 WW facio facere feci factus; faciam PRES ACT SUB 1 S
* 11:14 WW provoco provocare provocavi provocatus; provocem PRES ACT SUB 1 S
* 11:15 NAB assumptio, proslempsis: receiving back again. NAB their [Jews'] acceptance. NIB Even gentile mission has oblique purpose of bringing more Jews to faith.
* 11:15 NIB Si ... mundi, quae ... mortuis? NIB Israel as the Messiah's people according to the flesh: As Messiah was cast away for reconciliation, so casting out his kin reconciled world.
* 11:16 NIB Quod si primitiae sanctae sunt, et massa. NIB delibatio/primitiae: the remnant of believing Jews, including P, chosen by grace. NIB For figure of primitiae: Cf. Num 15:20 Feast of Weeks
* 11:16 NIB radix: Messiah. Cf. Is 11:10 In die illa radix Iesse stat in signum populorum; ipsam gentes requirent, et erit sedes eius gloriosa. NIB Is 11:10 quoted at Rom 15:12, climactic, concluding theplpgical point of the letter.
* 11:17 NIB Quod ... sunt, tu autem, cum oleaster esses, insertus es ... NIB Olive tree is Israel, the true seed of Abraham. Cf. Ps 51:10 LXX Ego autem sicut virens oliva in domo Dei.
* 11:17 WW IMPF ACT SUB 2 S
* 11:20 WW sapio sapere sapivi --; sapere PRES PASS IMP 2 S
* 11:20 WW timeo timere timui --; time PRES ACT IMP 2 S
* 11:22 WW excideris: FUT PASS IND
* 11:23 WW insero inserere inserui insertus; inserentur FUT PASS IND 3 P
* 11:24 NAB their own [Jews'] olive tree
* 11:25-26 NIB A hardening has come upon part of Israel until the fullness of the Gentiles comes in; and that process is the way in which G will save 'all Israel.' Rom 11:25 NAB Cf. I Cor 2:7 sed loquimur Dei sapientiam in mysterio, quae abscondita est, quam praedestinavit Deus ante saecula in gloriam nostram
* 11:26 NIB The whole family of Abraham will, in present history, come to Christian faith. Cf. Rom 10:13 Quoting Joel 3:5 Omnis enim, quicumque invocaverit nomen Domini, salvus erit. This is polemical redefinition of omnis Israel. Cf. other redefs: Rom 2:29 Jew and circumcision; Rom 4, Rom 9:6-9 Seed of Abraham; Rom 12:1 Temple worship. NAB Quoting Ps 13:7 LXX; Is 59:20-21
* 11:27 NAB And this is my covenant with them when I take away their sins. Cf. Is 27:9 Idcirco super hoc dimittetur iniquitas Iacob, et hic erit omnis fructus ablationis peccati eius. Jer 31:33-34 Dabo legem meam in visceribus eorum et in corde eorum scribam eam; et ero eis in Deum, et ipsi erunt mihi in populum.
* 11:29 NAB For the gifts and the call of G are irrevocable.
* 11:30 NIB Gentiles depend for savation on 'casting away' of Israel according to the flesh.
* 11:33-36 UNK Ps 138:6,17-18 LXX Mirabilis nimis facta est scientia tua super me, sublimis, et non attingam eam; Wis 17:1 Magna sunt enim iudicia tua et inenarrabilia; propter hoc indisciplinatae animae erraverunt. Is 55:8-9 Non enim cogitationes meae cogitationes vestrae, neque viae vestrae viae meae, dicit Dominus. Quia sicut exaltantur caeli a terra, sic exaltatae sunt viae meae a viis vestris et cogitationes meae a cogitationibus vestris.
* 11:33-36 UNK Cf. Job 11:7-8 Forsitan vestigia Dei comprehendes et usque ad perfectum Omnipotenem reperies? Excelsior caelo est, et quid facies? Profundior inferno, et quid cognosces?
* 11:34 NAB Cf. Job 15:8 Numquid consilium Dei audisti et tibi attrahis sapientiam? Cf. Wis 9:13 Quis enim hominum poterit scire consilium Dei? Aut quis poterit cogitare quid velit Dominus? Cf. Is 40:13 Quis direxit spiritum Domini? Aut quis consilium suum ostendit illi? Jer 23:18 Quis enim affuit in consilio Domini et vidit et audivit sermonem eius? Quis consideravit verbum illius et audivit?
* 11:35 NAB Cf. Is 40:14 Cum quo iniit consilium et instruxit eum et docuit eum semitam iustitiae et erudivit eum scientiam et viam prudentiae ostendit illi?
* 12-16 NIB N.T.Wright: Jews and gentiles must now come together as one worshiping body, renewed humanity, in a way of life appropriate to the new age inaugurated by the Messiah.
* 12:1-2 NIB Living sacrifice and renewed mind. Self-denial and self-discovery. Being truly human, contrary to suppositions of the age, involves whole-person worship of G. Cf. Mk 8:34-38 Si quis vult post me sequi, deneget semetipsum et tollat crucem suam et sequatur me. Qui enim voluerit animam suam salvam facere, perdet eam. Cf. Ps 24 LXX. Rom 12:1 NIB Obsecro: parakalo, Please, will you do ...? This verse does for Temple Worship what Rom 2:25-29 did with circumcision. NIB Cf. Ps 39:7-9 LXX aures autem fodisti mihi ... facere voluntatem tuam, Deus meus, volui; et lex tua in praecordiis meis.
* 12:1 NIB misericordiam Dei: oiktirmon. Cf. Ex 33:19 miserebor cui voluero, et clemens ero in quem mihi placuerit; Cf. Rom 11:33 O altitudo divitiarum et sapientiae et scientiae Dei! Quam incomprehensibilia sunt iudicia eius et investigabiles viae eius!
* 12:1 NIB rationabile obsequium: logiken latreian, logical worship. P seems to be saying that corpora vestra is the offering appropriate for thinking beings.
* 12:1 UNK exhibeatis: parastesai, present, with sacrificial overtones. Cf. Rom 6:13 neque exhibeatis membra vestra arma iniustitiae peccato, sed exhibete vos Deo
* 12:2 NIB Previous verse focuses on corpora vestra and corresponding reasonable worship. Here focus is on renewed mind and practical implications for action. That is, the renewed mind can think for itself what will please G, without lists of rules. Cf. Rom 1:28 Et sicut non probaverunt Deum habere in notitia, tradidit eos Deus in reprobum sensum. Cf. Rom 14:17-18 iustitia et pax et gaudium in Spiritu Sancto; qui enim in hoc servit Christo, placet Deo
* 12:3-8 NIB Gifts of the Spirit. Cf. I Cor 12:4-10; 12:27-31; Rom 12:1-13 NIB Offer G true worship; be transformed by having your minds renewed; because you should be thinking as one people in the Messiah. Rom 12:3 NIB Disciplined thinking at the root of basic Christian living.
* 12:4 NIB It is possible that P is aware that pagans (e.g., Plato and Plutarch) used image of 'body politic,' and that P sees the people of the Messiah over against Roman state.
* 12:6 NIB rationem fidei: in conscious accord with mind of Church
* 12:6 UNK Cf. Is 11:2-3 de stirpe Iesse ... spiritus sapientiae et intellectus
* 12:9 NIB Cf. Rom 13:4 Dei enim ministra est, vindex in iram ei, qui malum agit
* 12:11 NIB Discipleship as service to J. Cf. Jn 12:26 Si quis mihi ministrat, me sequatur, et ubi sum ego, illic et minister meus erit; si quis mihi ministraverit, honorificabit eum Pater.
* 12:15-16 NIB How to behave toward pagan neighbors. Do not be aloof.
* 12:17 NIB Cf. Prov 20:22 Ne dicas: <<Reddam malum>>; exspecta Dominum, et liberavit te.
* 12:17 NIB providentes: pronooumenoi, thinking beforehand; NAB Be concerned with what is noble in the sight of all
* 12:18 NAB If possible, on your part, live at peace with all.
* 12:19 NIB Quoting Dt 32:35. Judicial punishment must be left to God (and his ministers or magistrates) because it is not possible to be sufficiently impartial in one's own case.
* 12:20 NIB Quoting Prov 25:21-22. The object is not revenge, but turning the heart of the evildoer. carbones ignis: remorse, shame, repentence
* 13:1 NIB non est enim potestas nisi a Deo: Demotion of self-divinizing emperors
* 13:4 NAB It [state power, authority] is the servant of G to inflict wrath on the evildoer.
* 13:4 NIB Cf. Rom 12:19 date locum irae
* 13:6 NAB devoting themselves to this very thing
* 13:11-14 NIB This is the passage St. Augustine read when the children sang 'open and read.' Rom 13:11 NAB And do this because you know the time. NIB tempus: kairos, a special moment, not mere chronological time.
* 13:13-14 NIB honeste euschemonos Pauline technical term for exemplary life, informing and inspiring others. Cf. I Cor 14:40
* 14:1 NAB assumite: welcome; adsumere: take up, adopt
* 14:1-12 NIB Incarnational theology
* 14:1 NIB diakriseis dialogismon: passing judgment on opinions; NIB disputes about disputes
* 14:3 NIB Cf. Rom 5:2 [JC] per quem et accessum habemus fide
* 14:4 NIB Tu ... servum? Suo domino ... cadit; ... illum. NIB Being made to stand up is an early Christian metaphor for resurrection; similarly, potens [dynatei] is how P speaks of G's power to accomplish resurrection.
* 14:9 NIB The gospel announcement that J is Lord of all is reason for unity across barriers of custom and taboo.
* 14:11 NAB Quoting Is 45:23. NIB As at Rom 10:13, P's echo of LXX connection of kyrios and theos indicates P's high christology.
* 14:13 NIB P is punning: judicemus, negative; judicate, positive. This bridges 2 parts of Rom 14: (1) stop despising fellow Christians; and (2) give positive thought how to stop making life difficult for one another. Rom 14:13-23 CCSS Cf. Mt 17:23-26 J pays Temple tax to avoid scandal.
* 14:14 NAB unclean
* 14:16 NAB So do not let your good be reviled. NAB Cf. Rom 2:24 Quoting Is 52:5 Nomen enim Dei propter vos blasphematur inter gentes.
* 14:17-18 NIB Cf. Rom 5:12-21 Reign of grace vs. reign of sin. Rom 5:1-5 is what matters, not customs and taboos.
* 14:18 NIB Cf. Rom 12:2 nolite conformari huic saeculo ... sit voluntas Dei, quid bonum et bene placens et perfectum.
* 14:20 NIB Rare reference to the Kingdom. Cf. I Cor 4:20
* 14:22 NAB Keep the faith [quam, that] you have to yourself in the presence of G.
* 14:22 NIB P's only beatitude: the one who makes up his mind and has no scruples or self-doubts? Or the one who believes it's OK and does not have to judge himself for distressing his brother?
* 14:23 NAB discernit, diakrinomenos: disputes or doubts. NAB But whoever has doubts is condemned if he eats
* 15:2 NIB Cf. I Cor 10:24 Nemo, quod suum est, quaerat, sed quod alterius.
* 15:3 NAB Quoting Ps 68:10 LXX
* 15:4 NAB for our instruction
* 15:5 NIB to think the same thing among one another according to the M J
* 15:6 NIB unanimes, homothymadon: one mind, common mind; uno ore: one mouth, common worship
* 15:8-9 NIB (8) M became a servant of ethnic Israel to confirm G's truthfulness in promises to fathers and (9) so gentiles might glorify G for mercy
* 15:9 NAB Quoting Ps 17:50 LXX
* 15:9-11 NIB United worship
* 15:10 NAB Quoting Dt 32:43 LXX Praise, you nations, with his people.
* 15:11 NAB Quoting Ps 116:1 LXX
* 15:12 NIB Quoting Is 11:10. Exsurget: resurrection. Cf. Rom 11:16 Quod si primitiae sanctae sunt, et massa; et si radix [Iesse] sancta, et rami.
* 15:14 NAB Certus sum autem, fratres mei, et ego ipse de vobis, quoniam et ipsi pleni estis bonitate, repleti omni scientia, ita ut possitis et alterutrum monere. NAB I myself am convinced about you, my brothers, that you yourselves are full of goodness [but see 1:29-30] NIB This verse picks up where Rom 1:15 left off
* 15:14 WW PRES ACT SUB 2 P
* 15:16 NAB so that the offering up of the gentiles
* 15:16 NIB P as priest going up to Temple to make sacrificial offering of whole gentile world
* 15:18 NAB non enim audebo aliquid loqui eorum, quae per me non effecit Christus in oboedientiam gentium, verbo et factis, NAB For I will not dare to speak of anything except what Christ has accomplished through me to lead the Gentiles to obedience by word and deed,
* 15:21 NAB Quoting Is 52:15 Those who have never been told of him shall see, and those who have never heard of him shall understand.
* 15:22 WW impedire IMPF PASS IND
* 15:24 NAB ... to be sent on my way there by you, after I have enjoyed being with you for a time. NIB Cf. Isaias Faraway coastlands and islands come to hear of the one G: Is 11:11; Is 41:1; Is 42:4,10; Is 49:1; Is 51:5; Is 60:9; Ps 64:5-8 LXX
* 15:25-29 NIB For gentiles to give and Jews to accept $ would indicate that they are one family
* 15:25 WW proficiscor PRES IND DEP; cf proficiscar PRES SUB DEP
* 15:26 NAB ommunicationem; NAB contribution
* 15:27 NAB They decided to do it
* 15:31 WW liberare PRES PASS SUB
* 15:32 WW refrigerare PRES PASS SUB
* 16:1 UNK diakonos
* 16:1 UNK Eastern port of Corinth before canal when C had 2 ports and ships were dragged across the isthmus.
* 16:3 NIB Priscilla
* 16:7 NIB cognatos: fellow Jews, or closer relations? nobiles in Apostolis: Junia was female apostle, witness of resurrection? On P's use of apostle to mean witness of resurrection: 1cor 9:1 Non sum liber? Non sum apostolus? Nonne Iesum Dominum nostrum vidi?
* 16:11 UNK House of Aristobulus, brother of Herod?
* 16:13 NIB Son of Simon of Cyrene? Cf. Mk 15:21 Et angariant praetereuntem quempiam Simonem Cyrenaeum venientem de villa, patrem Alexandri et Rufi, ut tolleret crucem eius.
* 16:18 NIB huiusmodi; NIB Christo Domino nostro: Messiah Our Lord. serviunt ... suo ventri: serving their own appetites: standard polemic in P's day against those who abandon some important tenet
* 16:19 CCSS Vestra enim oboedientia ad omnes pevenit; CCSS Prominence of Roman Church. Cf. Rom 1:8 Same point at beginning of letter. NIB They will be obedient in spite of smooth talkers who deviate. Cf. Mt 10:16 Ecce ego mitto vos sicut oves in medio luporum; estote ergo prudentes sicut serpentes et simplices sicut columbae.
* 16:20 NIB Cf. Ps 90:13 LXX Super aspidem et basiliscum ambulabis et conculcabis leonem et draconem.
* 16:20 WW conteret FUT ACT IND; conterat PRES ACT SUB
* 16:22 NAB I, T, the writer of this letter, greet you in the Lord.
* 16:26 CCSS ad obeditionem fidei Cf. Rom 1:5
* 16:27 NAB to the only wise G
| SRC | Description |
|---|---|
| CCSS | Catholic Commentary Sacred Scripture 2010 |
| ICSB | Ignatius Catholic Study Bible 2001 |
| LAB | Life Application Bible, NIV 2005 |
| MR | Missale Romanum 1962 |
| NAB | New American Bible 1986 |
| NIB | New Interpreters Bible 1994 |
| NIV | NIV |
| RSV | Oxford Annotated Revised Standard Version, 1977 |
| UNK | UNK |
| WW | William Whitaker's WORDS |