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on account of conscience as well.
8Owe nothing to anyone, except to love one another; for whoever loves the other fulfills the Law.
the Lord Jesus the Anointed,
14I know and have been persuaded by the Lord
17For the Kingdom of God is not eating and drinking, but rather justice and peace and joy in a holy spirit;
slaves for the Anointed
19Let us therefore pursue the things belonging to peace and the things belongin...
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Everything is indeed clean, but it is wrong for you to make others fall by what you eat; NRSV
everything that is not out of faithfulness is sin.
2Let each of us please his neighbor for the sake of what is good, for edification;
13And may the God of hope fill you with all joy and peace in hope by the power of a Holy Spirit.
you I have been persuaded,
14:14 - persuaded by the Lord
An arc from Jerusalem to the eastern shore of the Adriatic Sea indicates the range of Paul’s work; nothing is known of his activity in Illyricum itself.
Junia,
The syntax of verses 3 and 4 (the latter especially) is somewhat confusing in the Greek,
The grammar of this verse is peculiar
In the Greek, the syntax of the verse is a barely distinguishable blur
in the standard Greek rendering of Hebrew scripture had the special meaning of the Mercy Seat covering the Ark of the Covenant (hence “place of atonement”).
The syntax of vv. 14–18 possesses a tenuous coherence at best.
In English, the convenient solution is simply to translate διά as “for,” which can be taken in either sense. But this obscures the problem of the original text, because this second sense of “for” does not correspond to the typical use of the word διά.
A fairly easy verse to follow until one reaches the final four words,
whose notoriously defective rendering in the Latin Vulgate (in quo omnes peccaverunt) constitutes one of the most consequential mistranslations in Christian history.
!!
the consequence of death spreading to all human beings is that all became sinners.
The standard Latin version of the verse makes this reading impossible,
This is the locus classicus of the Western Christian notion of original guilt—the idea that in some sense all human beings had sinned in Adam, and that therefore everyone is born already damnably guilty in the eyes of God—a logical and moral paradox that Eastern tradition was spared by its knowledge of Greek.
Ha!
Paul speaks of death and sin as a kind of contagion here, a disease with which all are born;
and elsewhere he describes it as a condition like civil enslavement to an unjust master, from which we must be “r...
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but never as an inherited condition of crimin...
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the point Paul seems obviously to be making about the intimate connection between the disease of death and the contagion of sin (and vice versa).
just as sin entered into the cosmos and introduced death into all its members, so the contagion of death spread into the whole of humanity and introduced sin into all its members.
triumphant righteousness
This is one of those many verses in Paul more honored in the paraphrase than in the literal rendering.
The actual Greek text, however, is not only so terse as to be practically a shorthand jotting, but ungrammatical as well;
Whether intentional or not, the plain meaning of the verse is that of universal condemnation annulled by universal salvation.
As in the prior verse, the proportion uniting both halves of the formulation is that of the particular and the universal, both in sin and in salvation.
Paul’s Greek so condenses the consequent second half (the apodosis) of this verse that its correspondence to the conditional first half (the protasis) becomes extremely grammatically elliptical.
Much depends upon whether the prior “delineation” or “demarcation” of this conformity is understood as determining it or merely setting it apart.
A verse whose syntax and uncertain punctuation make it liable to a variety of interpretations.
“Full inclusion” NRSV
Again,
This is the conclusion to the question of 9:14 above, which prompts the long, difficult series of reflections that end here, and which is posed in its most troubling conditional form at 9:22 (what if those who have erred or stumbled are merely vessels of wrath, whose only function is to provide a contrast to vessels of mercy?).
κοινωνία (koinōnia): literally, “communion,” “commonality,” “common sharing”; here and in 2 Corinthians 9:13, Paul uses the word to mean a charitable donation from one Christian assembly to another, in a way that seems to invoke the apostolic church’s community of goods described in the book of Acts.
διάκονος (diakonos): “servant,” “minister,” “attendant,” “deacon.”
προστάτις (prostatis): “protectress,” “champion,” “leader,” “someo...
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Ἰουνιᾶν (Iounian), the accusative form of ...
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Junia the Apostle was a woman.
20But now
So KJV. "In fact" NRSV
body, NRSV
in fact, the whole tenor of Paul’s genuine writings is one of almost unprecedented egalitarianism with regard to the sexes (Galatians 3:28 being perhaps the most famous instance, but 7:4 above being no less extraordinary for its time).
our Lord Jesus the Anointed, the Father of mercies
