1tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

2sn A quotation from Ps 69:9.

3tn Grk “grant you to think the same among one another.”

4tn Grk “of the circumcision”; that is, the Jews.

5tn Or “to the patriarchs.”

6tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

7sn A quotation from Ps 18:49.

8sn A quotation from Deut 32:43.

9sn A quotation from Ps 117:1.

10sn A quotation from Isa 11:10.

11tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

12tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

13tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

14tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

15tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

16tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ď however. Ě46 supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA27 puts the article in brackets, indicating some doubt as to its authenticity.

tn Grk “Therefore I have a boast.”

17tn Grk “unto obedience.”

18sn A quotation from Isa 52:15.

19tn Grk “now no longer having a place…I have.”

20tn Grk “but having a desire…for many years.”

21tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

22tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

23tn Grk “have sealed this fruit to them.”

24tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

25tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

26tc Some mss lack the word “Amen” here, one of them (Ě46) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.