Acts one

[JLG]

Greek
that
τοῦτο (touto)
Demonstrative Pronoun - Nominative Neuter Singular
Strong's 3778: This; he, she, it.

is,
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

[that]
τε (te)
Conjunction
Strong's 5037: And, both. A primary particle of connection or addition; both or also.

you
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

I
ἐμοῦ (emou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

may be mutually encouraged
συμπαρακληθῆναι (symparaklēthēnai)
Verb - Aorist Infinitive Passive
Strong's 4837: To invite, encourage along with others; pass: I share in encouragement with. From sun and parakaleo; to console jointly.

by
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

each other’s
ἀλλήλοις (allēlois)
Personal / Reciprocal Pronoun - Dative Masculine Plural
Strong's 240: One another, each other. Genitive plural from allos reduplicated; one another.

faith.
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

 

[JLG]

New International Version
that is, that you and I may be mutually encouraged by each other’s faith.

New Living Translation
When we get together, I want to encourage you in your faith, but I also want to be encouraged by yours.

- Not in the original text !

English Standard Version
that is, that we may be mutually encouraged by each other’s faith, both yours and mine.

Berean Study Bible
that is, that you and I may be mutually encouraged by each other’s faith.

Berean Literal Bible
and, that is, to be encouraged together among you through the faith among one another, both of you and of me.

King James Bible
That is, that I may be comforted together with you by the mutual faith both of you and me.

New King James Version
that is, that I may be encouraged together with you by the mutual faith both of you and me.

New American Standard Bible
that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine.

NASB 1995
that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine.

NASB 1977
that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine.

Amplified Bible
that is, that we may be mutually encouraged and comforted by each other’s faith, both yours and mine.

Christian Standard Bible
that is, to be mutually encouraged by each other’s faith, both yours and mine.

Holman Christian Standard Bible
that is, to be mutually encouraged by each other’s faith, both yours and mine.

American Standard Version
that is, that I with you may be comforted in you, each of us by the other's faith, both yours and mine.

Aramaic Bible in Plain English
And we will be comforted together in your faith and mine.

Contemporary English Version
What I am saying is that we can encourage each other by the faith that is ours.

Douay-Rheims Bible
That is to say, that I may be comforted together in you, by that which is common to us both, your faith and mine.

Good News Translation
What I mean is that both you and I will be helped at the same time, you by my faith and I by yours.

- Not in the original text !

International Standard Version
that is, that we may be mutually encouraged by each other's faith, both yours and mine.

Literal Standard Version
and that is, that I may be comforted together among you, through faith in one another, both yours and mine.

New American Bible
that is, that you and I may be mutually encouraged by one another’s faith, yours and mine.

NET Bible
that is, that we may be mutually comforted by one another's faith, both yours and mine.

New Revised Standard Version
or rather so that we may be mutually encouraged by each other’s faith, both yours and mine.

New Heart English Bible
that is, that you and I may be mutually encouraged by each other's faith, both yours and mine.

Weymouth New Testament
in other words that while I am among you we may be mutually encouraged by one another's faith, yours and mine.

World English Bible
that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine.

Young's Literal Translation
and that is, that I may be comforted together among you, through the faith in one another, both yours and mine.

- All the translations are quite similar except one !



________________________________________________________________________________

 

[JLG]

https://biblehub.com/romans/1-13.htm

Romans 1:13

Verse (Click for Chapter)

New International Version
I do not want you to be unaware, brothers and sisters, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles.

New Living Translation
I want you to know, dear brothers and sisters, that I planned many times to visit you, but I was prevented until now. I want to work among you and see spiritual fruit, just as I have seen among other Gentiles.

English Standard Version
I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles.

Berean Study Bible
I do not want you to be unaware, brothers, how often I planned to come to you (but have been prevented from visiting until now), in order that I might have a harvest among you, just as I have had among the other Gentiles.

Berean Literal Bible
Now I do not want you to be ignorant, brothers, that many times I purposed to come to you, and was hindered until the present, that I might have some fruit among you also, even as among the other Gentiles.

King James Bible
Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

New King James Version
Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles.

New American Standard Bible
I do not want you to be unaware, brothers and sisters, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also just as among the rest of the Gentiles.

NASB 1995
I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles.

NASB 1977
And I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented thus far) in order that I might obtain some fruit among you also, even as among the rest of the Gentiles.

Amplified Bible
I do not want you to be unaware, brothers and sisters, that many times I have planned to come to you, (and have been prevented so far) so that I may have some fruit [of my labors] among you, even as I have among the rest of the Gentiles.

Christian Standard Bible
Now I don’t want you to be unaware, brothers and sisters, that I often planned to come to you (but was prevented until now ) in order that I might have a fruitful ministry among you, just as I have had among the rest of the Gentiles.

Holman Christian Standard Bible
Now I want you to know, brothers, that I often planned to come to you (but was prevented until now) in order that I might have a fruitful ministry among you, just as among the rest of the Gentiles.

American Standard Version
And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.

Aramaic Bible in Plain English
But I want you to know, my brethren, that many times I have wanted to come to you and I was prohibited until now, that I also may have fruit in you like that in others of the Gentiles,

Contemporary English Version
My friends, I want you to know that I have often planned to come for a visit. But something has always kept me from doing it. I want to win followers to Christ in Rome, as I have done in many other places.

Douay-Rheims Bible
And I would not have you ignorant, brethren, that I have often purposed to come unto you, (and have been hindered hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Good News Translation
You must remember, my friends, that many times I have planned to visit you, but something has always kept me from doing so. I want to win converts among you also, as I have among other Gentiles.

International Standard Version
I do not want you to be unaware, brothers, that I often planned to come to you (but have been prevented from doing so until now), so that I might reap a harvest among you, just as I have among the rest of the gentiles.

Literal Standard Version
And I do not wish you to be ignorant, brothers, that many times I purposed to come to you—and was hindered until the present time—that some fruit I might have also among you, even as also among the other nations.

New American Bible
I do not want you to be unaware, brothers, that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles.

NET Bible
I do not want you to be unaware, brothers and sisters, that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles.

New Revised Standard Version
I want you to know, brothers and sisters, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as I have among the rest of the Gentiles.

New Heart English Bible
Now I do not desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the other non-Jewish people.

Weymouth New Testament
And I desire you to know, brethren, that I have many a time intended to come to you--though until now I have been disappointed--in order that among you also I might gather some fruit from my labours, as I have already done among the rest of the Gentile nations.

World English Bible
Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles.

Young's Literal Translation
And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations.

 

[JLG]

NWT

But I do not want you to be unaware, brothers, that many times I have intended to come to you—but I have been prevented until now—in order that I might acquire some fruitage also among you just as among the rest of the nations.
________________________________________________________________________________

Ellicott's Commentary for English Readers

(13) In the previous verses the Apostle has been speaking of his desire; here he speaks of his purpose, which is one step nearer to the realisation. He had intended to add the Roman Church to the harvest that he was engaged in gathering in.

Let.--This is, of course, an archaism for "hindered," "prevented." The Greek is literally, "and was prevented hitherto."

It is hardly worth while to speculate, as some commentators have done, on the causes that may have hindered the Apostle from going to Rome. In a life like his there may have been many.

Pulpit Commentary

Verse 13. - But I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit among you also, even as among the rest of the Gentiles. Some take the "but" at the beginning of this verse (οὐ θέλω δὲ) as the apodosis to πρῶτον μὲν in ver. 8, with the meaning, "I am aware, and am thankful, that your faith is already notorious; but still I wish you to know that I have long had a desire to visit you." But the μὲν and δὲ are too far separated to commend this view. It is more after St. Paul's style that there should be no apodosis to πρῶτον μὲν; his train of thought carries him on so that he forgets how he began his sentence; and ver. 13 comes naturally as the sequence of ver. 12, whether we render δὲ by "but," or (as in the Authorized Version) by "now," or (as in the Revised Version) by "and." The long-cherished intention here spoken of had been expressed by him when at Ephesus, before his departure to Macedonia (Acts 19:21). Feeling himself to be peculiarly the apostle to the Gentile world, and having already been the first agent in carrying the gospel into Europe (Acts 16:9, 10), and having established it there in important centres of population, he ever kept in view an eventual visit to the imperial city itself, in the hope of its thence permeating the whole western world. What had so far hindered him appears from Romans 15:22 to have been principally missionary work which had first to be accomplished elsewhere. At last Providence carried him there in a way not of his own choosing. Thus man proposes, God disposes. In this verse the Roman Church seems certainly to be regarded as a Gentile one. What classes of converts probably at that time composed it has been considered in the Introduction. Whatever its nucleus, St. Paul plainly feels that, in sending this Epistle to it, he is carrying out his especial mission of extending the gospel to the Gentile world, though at the same time he writes mainly from a Jewish standpoint, appealing frequently to the Jewish Scriptures, with which he presupposes an acquaintance on the part of his readers. But the latter fact is not inconsistent with the supposition of their being, either then or prospectively, mainly of Gentile race. The gospel was everywhere preached as the fulfilment of Judaism (see note on ver. 2); and for understanding both its purport and its evidences, all would have to be to some extent indoctrinated in the ancient Scriptures. It is to be observed, too, that in the next verse the apostle implies a sense of now addressing a peculiarly civilized and cultivated community; he seems to have before him the prospect of his address reaching the educated and intelligent classes of society in the imperial city. And the Epistle, as it goes on, is in accordance with such an aim. For its arguments are addressed, not merely to believers in the Old Testament, but also generally to philosophical thinkers. The state of the world is reviewed, human consciousness is analyzed, deep problems which had long exercised the minds of philosophers are touched on, and the gospel is, in fact, commended to the world as God's answer to man's needs.

 

[JLG]

Greek
I do not want
θέλω (thelō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 2309: To will, wish, desire, be willing, intend, design.

you
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

to be unaware,
ἀγνοεῖν (agnoein)
Verb - Present Infinitive Active
Strong's 50: To do not know, be ignorant of, sometimes with the idea of willful ignorance.

brothers,
ἀδελφοί (adelphoi)
Noun - Vocative Masculine Plural
Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.

how
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

often
πολλάκις (pollakis)
Adverb
Strong's 4178: Many times, often, frequently. Multiplicative adverb from polus; many times, i.e. Frequently.

I planned
προεθέμην (proethemēn)
Verb - Aorist Indicative Middle - 1st Person Singular
Strong's 4388: To purpose, design beforehand, determine. Middle voice from pro and tithemi; to place before, i.e. to exhibit; to propose.

to come
ἐλθεῖν (elthein)
Verb - Aorist Infinitive Active
Strong's 2064: To come, go.

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

you
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

([but]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

have been prevented [from visiting]
ἐκωλύθην (ekōlythēn)
Verb - Aorist Indicative Passive - 1st Person Singular
Strong's 2967: To prevent, debar, hinder; with infin: from doing so and so. From the base of kolazo; to estop, i.e. Prevent.

until
ἄχρι (achri)
Preposition
Strong's 891: As far as, up to, until, during. Or achris akh'-rece; akin to akron; until or up to.

now),
δεῦρο (deuro)
Adverb
Strong's 1204: Here; used also imperative hither!; and of time, hitherto.

in order that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

I might have
σχῶ (schō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

a
τινὰ (tina)
Interrogative / Indefinite Pronoun - Accusative Masculine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

harvest
καρπὸν (karpon)
Noun - Accusative Masculine Singular
Strong's 2590: Probably from the base of harpazo; fruit, literally or figuratively.

among
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

just
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

as
καθὼς (kathōs)
Adverb
Strong's 2531: According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.

[I have had] among
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τοῖς (tois)
Article - Dative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

other
λοιποῖς (loipois)
Adjective - Dative Neuter Plural
Strong's 3062: Left, left behind, the remainder, the rest, the others. Masculine plural of a derivative of leipo; remaining ones.

Gentiles.
ἔθνεσιν (ethnesin)
Noun - Dative Neuter Plural
Strong's 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

 

[JLG]

New International Version
I do not want you to be unaware, brothers and sisters, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles.

- Not in the original text !

New Living Translation
I want you to know, dear brothers and sisters, that I planned many times to visit you, but I was prevented until now. I want to work among you and see spiritual fruit, just as I have seen among other Gentiles.

- Not in the original text !

English Standard Version
I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles.

Berean Study Bible
I do not want you to be unaware, brothers, how often I planned to come to you (but have been prevented from visiting until now), in order that I might have a harvest among you, just as I have had among the other Gentiles.

Berean Literal Bible
Now I do not want you to be ignorant, brothers, that many times I purposed to come to you, and was hindered until the present, that I might have some fruit among you also, even as among the other Gentiles.

King James Bible
Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

New King James Version
Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles.

New American Standard Bible
I do not want you to be unaware, brothers and sisters, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also just as among the rest of the Gentiles.

NASB 1995
I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles.

NASB 1977
And I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented thus far) in order that I might obtain some fruit among you also, even as among the rest of the Gentiles.

Amplified Bible
I do not want you to be unaware, brothers and sisters, that many times I have planned to come to you, (and have been prevented so far) so that I may have some fruit [of my labors] among you, even as I have among the rest of the Gentiles.

Christian Standard Bible
Now I don’t want you to be unaware, brothers and sisters, that I often planned to come to you (but was prevented until now ) in order that I might have a fruitful ministry among you, just as I have had among the rest of the Gentiles.

- Not in the original text !

Holman Christian Standard Bible
Now I want you to know, brothers, that I often planned to come to you (but was prevented until now) in order that I might have a fruitful ministry among you, just as among the rest of the Gentiles.

American Standard Version
And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.

Aramaic Bible in Plain English
But I want you to know, my brethren, that many times I have wanted to come to you and I was prohibited until now, that I also may have fruit in you like that in others of the Gentiles,

Contemporary English Version
My friends, I want you to know that I have often planned to come for a visit. But something has always kept me from doing it. I want to win followers to Christ in Rome, as I have done in many other places.

- Not in the original text !

Douay-Rheims Bible
And I would not have you ignorant, brethren, that I have often purposed to come unto you, (and have been hindered hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Good News Translation
You must remember, my friends, that many times I have planned to visit you, but something has always kept me from doing so. I want to win converts among you also, as I have among other Gentiles.

- Not in the original text !

International Standard Version
I do not want you to be unaware, brothers, that I often planned to come to you (but have been prevented from doing so until now), so that I might reap a harvest among you, just as I have among the rest of the gentiles.

Literal Standard Version
And I do not wish you to be ignorant, brothers, that many times I purposed to come to you—and was hindered until the present time—that some fruit I might have also among you, even as also among the other nations.

New American Bible
I do not want you to be unaware, brothers, that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles.

NET Bible
I do not want you to be unaware, brothers and sisters, that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles.

New Revised Standard Version
I want you to know, brothers and sisters, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as I have among the rest of the Gentiles.

- Not in the original text !

New Heart English Bible
Now I do not desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the other non-Jewish people.

Weymouth New Testament
And I desire you to know, brethren, that I have many a time intended to come to you--though until now I have been disappointed--in order that among you also I might gather some fruit from my labours, as I have already done among the rest of the Gentile nations.

World English Bible
Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles.

Young's Literal Translation
And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations.

- All the translations are similar except two !

- Some add words which are not in the original text !

- Think about what is going to happen in other parts of the Bible when it refers to essential beliefs !

- You can easily change few words and you can dilute or corrupt the initial meaning!

 

[JLG]

https://biblehub.com/romans/1-14.htm

Romans 1:14

Verse (Click for Chapter)

New International Version
I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.

New Living Translation
For I have a great sense of obligation to people in both the civilized world and the rest of the world, to the educated and uneducated alike.

English Standard Version
I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

Berean Study Bible
I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.

Berean Literal Bible
I am a debtor both to Greeks and to barbarians, both to the wise and the foolish.

King James Bible
I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

New King James Version
I am a debtor both to Greeks and to barbarians, both to wise and to unwise.

New American Standard Bible
I am under obligation both to Greeks and to the uncultured, both to the wise and to the foolish.

NASB 1995
I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

NASB 1977
I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

Amplified Bible
I have a duty to perform and a debt to pay both to Greeks and to barbarians [the cultured and the uncultured], both to the wise and to the foolish.

Christian Standard Bible
I am obligated both to Greeks and barbarians, both to the wise and the foolish.

Holman Christian Standard Bible
I am obligated both to Greeks and barbarians, both to the wise and the foolish.

American Standard Version
I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.

Aramaic Bible in Plain English
Greeks and Barbarians, wise and ignorant, for I owe a debt to preach to every person.

Douay-Rheims Bible
To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor;

Good News Translation
For I have an obligation to all peoples, to the civilized and to the savage, to the educated and to the ignorant.

International Standard Version
Both to Greeks and to barbarians, both to wise and to foolish people, I am a debtor.

Literal Standard Version
Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,

New American Bible
To Greeks and non-Greeks alike, to the wise and the ignorant, I am under obligation;

NET Bible
I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish.

New Revised Standard Version
I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish

New Heart English Bible
I have an obligation both to Greeks and to barbarians, both to the wise and to the foolish.

Weymouth New Testament
I am already under obligations alike to Greek-speaking races and to others, to cultured and to uncultured people:

World English Bible
I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.

Young's Literal Translation
Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,

 

[JLG]

NWT

Both to Greeks and to foreigners, both to wise and to senseless ones, I am a debtor;

________________________________________________________________________________

Ellicott's Commentary for English Readers

(14, 15) Why is the Apostle so eager to come to them? Because an obligation, a duty, is laid upon him. (Comp. 1Corinthians 9:16, "necessity is laid upon me.") He must preach the gospel to men of all classes and tongues; Rome itself is no exception.

(14) To the Greeks, and to the Barbarians.--The Apostle does not intend to place the Romans any more in the one class than in the other. He merely means "to all mankind, no matter what their nationality or culture." The classification is exhaustive. It must be remembered that the Greeks called all who did not speak their own language "Barbarians," and the Apostle, writing from. Greece, adopts their point of view.

Wise and foolish.--(Comp. 1Corinthians 1:20; 1Corinthians 1:26-28.) The gospel was at first most readily received by the poor and unlearned, but it did not therefore follow that culture and education were by any means excluded. St. Paul himself was a conspicuous instance to the contrary. And so, in the next century, the Church which began with such leaders as Ignatius and Polycarp, could number among its members before the century was out, Irenaeus, and Tertullian, and Clement of Alexandria, and Hippolytus, and Origen--the last, the most learned man of his time.

Pulpit Commentary

Verses 14, 15. - Both to Greeks and Barbarians, both to wise and unwise, I am debtor. So, as much as is in me, to you also that are at Rome, I am ready to preach the gospel. The two divisions of mankind into

(1) Ἔλληνες καὶ Βάρβαροι,

(2) σοφοὶ καὶ ἀνοήτοι, are intended to include all, independently of nationality and culture, regarded from a Greek or Roman point of view. The Greeks, as is well known, called all others than themselves Βάρβαροι, so that Ἕλληνεσ καὶ Βάρβαροι included the whole world. Here the Romans are intended to be included among Ἕλληνες, being partakers in Hellenic culture, and in fact at that time its prominent representatives (el. "Non solum Graecia et Italia, sod etiam omnis barbaria," Cicero, 'De Fin.,' 2:15). Of course, σοφοὶ also includes them. The obvious intention of the writer is to place them in each of the higher categories, and so, while after his manner he pays his expected readers a delicate compliment, to insist that his mission is to the highest in position and culture as well as the lowest, cud that, bold in his convictions, he is not ashamed to preach the cross even to them. "Audax facinus ad crucem vocare terrarum Dominos" (Alex. More. quoted by Olshausen).

 

[JLG]

Greek
I am
εἰμί (eimi)
Verb - Present Indicative Active - 1st Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

obligated
ὀφειλέτης (opheiletēs)
Noun - Nominative Masculine Singular
Strong's 3781: From opheilo; an ower, i.e. Person indebted; figuratively, a delinquent; morally, a transgressor.

both
τε (te)
Conjunction
Strong's 5037: And, both. A primary particle of connection or addition; both or also.

to Greeks
Ἕλλησίν (Hellēsin)
Noun - Dative Masculine Plural
Strong's 1672: From Hellas; a Hellen or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

non-Greeks,
Βαρβάροις (Barbarois)
Adjective - Dative Masculine Plural
Strong's 915: A foreigner, one who speaks neither Greek nor Latin; as adj: foreign. Of uncertain derivation; a foreigner.

both
τε (te)
Conjunction
Strong's 5037: And, both. A primary particle of connection or addition; both or also.

to [the] wise
σοφοῖς (sophois)
Adjective - Dative Masculine Plural
Strong's 4680: Wise, learned, cultivated, skilled, clever. Akin to saphes; wise.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[the] foolish.
ἀνοήτοις (anoētois)
Adjective - Dative Masculine Plural
Strong's 453: Foolish, thoughtless. By implication, sensual.

 

[JLG]

New International Version
I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.

New Living Translation
For I have a great sense of obligation to people in both the civilized world and the rest of the world, to the educated and uneducated alike.

- Not in the original text !

English Standard Version
I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

Berean Study Bible
I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.

Berean Literal Bible
I am a debtor both to Greeks and to barbarians, both to the wise and the foolish.

King James Bible
I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

New King James Version
I am a debtor both to Greeks and to barbarians, both to wise and to unwise.

New American Standard Bible
I am under obligation both to Greeks and to the uncultured, both to the wise and to the foolish.

NASB 1995
I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

NASB 1977
I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

Amplified Bible
I have a duty to perform and a debt to pay both to Greeks and to barbarians [the cultured and the uncultured], both to the wise and to the foolish.

Christian Standard Bible
I am obligated both to Greeks and barbarians, both to the wise and the foolish.

Holman Christian Standard Bible
I am obligated both to Greeks and barbarians, both to the wise and the foolish.

American Standard Version
I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.

Aramaic Bible in Plain English
Greeks and Barbarians, wise and ignorant, for I owe a debt to preach to every person.



Douay-Rheims Bible
To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor;

Good News Translation
For I have an obligation to all peoples, to the civilized and to the savage, to the educated and to the ignorant.

International Standard Version
Both to Greeks and to barbarians, both to wise and to foolish people, I am a debtor.

Literal Standard Version
Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,

New American Bible
To Greeks and non-Greeks alike, to the wise and the ignorant, I am under obligation;

NET Bible
I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish.

New Revised Standard Version
I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish

New Heart English Bible
I have an obligation both to Greeks and to barbarians, both to the wise and to the foolish.

Weymouth New Testament
I am already under obligations alike to Greek-speaking races and to others, to cultured and to uncultured people:

World English Bible
I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.

Young's Literal Translation
Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,

- Except one, all the translations are similar !

________________________________________________________________________________

 

[JLG]

https://biblehub.com/romans/1-15.htm

Romans 1:15

Verse (Click for Chapter)

New International Version
That is why I am so eager to preach the gospel also to you who are in Rome.

New Living Translation
So I am eager to come to you in Rome, too, to preach the Good News.

English Standard Version
So I am eager to preach the gospel to you also who are in Rome.

Berean Study Bible
That is why I am so eager to preach the gospel also to you who are in Rome.

Berean Literal Bible
Thus as to me there is readiness to preach the gospel also to you who are in Rome.

King James Bible
So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

New King James Version
So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

New American Standard Bible
So, for my part, I am eager to preach the gospel to you also who are in Rome.

NASB 1995
So, for my part, I am eager to preach the gospel to you also who are in Rome.

NASB 1977
Thus, for my part, I am eager to preach the gospel to you also who are in Rome.

Amplified Bible
So, for my part, I am ready and eager to preach the gospel also to you who are in Rome.

Christian Standard Bible
So I am eager to preach the gospel to you also who are in Rome.

Holman Christian Standard Bible
So I am eager to preach the good news to you also who are in Rome.

American Standard Version
So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.

Aramaic Bible in Plain English
And so I take pains that also I may preach The Good News to you who are in Rome.

Douay-Rheims Bible
So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

Good News Translation
So then, I am eager to preach the Good News to you also who live in Rome.

International Standard Version
That is why I am so eager to proclaim the gospel to you who live in Rome, too.

Literal Standard Version
so, as much as in me is, I am ready also to you who [are] in Rome to proclaim good news,

New American Bible
that is why I am eager to preach the gospel also to you in Rome.

NET Bible
Thus I am eager also to preach the gospel to you who are in Rome.

New Revised Standard Version
—hence my eagerness to proclaim the gospel to you also who are in Rome.

New Heart English Bible
So, for my part, I am eager to preach the Good News to you also who are in Rome.

Weymouth New Testament
so that for my part I am willing and eager to proclaim the Good News to you also who are in Rome.

World English Bible
So, as much as is in me, I am eager to preach the Good News to you also who are in Rome.

Young's Literal Translation
so, as much as in me is, I am ready also to you who are in Rome to proclaim good news,

 

[JLG]

NWT

so I am eager to declare the good news also to you there in Rome.

________________________________________________________________________________



Ellicott's Commentary for English Readers

(15) Accordingly, so far as depends upon his own will, and not upon the external ruling of events by God, the Apostle is ready to preach the gospel, as to the other Gentiles, so also at Rome.

So, as much as in me is.--There are three ways of taking this sentence, though the meaning remains in any case the same:--(1) "I (literally, that which concerns me) am ready." But it is doubtful whether this is sanctioned by Greek usage. (2) Still keeping the two phrases separate, "As far as concerns me (there is) readiness." (3) Combining them, "The readiness or inclination on my part (literally, The on-my-part readiness or inclination) is," &c. Perhaps of these three the last, which looks the most unnatural in English, is the most natural in the Greek.

 

[JLG]

Greek
That is why
οὕτως (houtōs)
Adverb
Strong's 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

I
ἐμὲ (eme)
Personal / Possessive Pronoun - Accusative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

am [so] eager
πρόθυμον (prothymon)
Adjective - Nominative Neuter Singular
Strong's 4289: Eager, ready, willing, prompt. From pro and thumos; forward in spirit, i.e. Predisposed; neuter alacrity.

to preach the gospel
εὐαγγελίσασθαι (euangelisasthai)
Verb - Aorist Infinitive Middle
Strong's 2097: From eu and aggelos; to announce good news especially the gospel.

also
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

to you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

who [are]
τοῖς (tois)
Article - Dative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Rome.
Ῥώμῃ (Rhōmē)
Noun - Dative Feminine Singular
Strong's 4516: From the base of rhonnumi; strength; Roma, the capital of Italy.

 

[JLG]

- It is the first I have nothing to say because all the translations are similar to the original text !

 

[JLG]

https://biblehub.com/romans/1-16.htm

Romans 1:16

Verse (Click for Chapter)

New International Version
For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.

New Living Translation
For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile.

English Standard Version
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

Berean Study Bible
I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.

Berean Literal Bible
For I am not ashamed of the gospel, for it is the power of God unto salvation to everyone believing--both to Jewish first, and to Greek.

King James Bible
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

New King James Version
For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.

New American Standard Bible
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

NASB 1995
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

NASB 1977
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

Amplified Bible
I am not ashamed of the gospel, for it is the power of God for salvation [from His wrath and punishment] to everyone who believes [in Christ as Savior], to the Jew first and also to the Greek.

Christian Standard Bible
For I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, and also to the Greek.

Holman Christian Standard Bible
For I am not ashamed of the gospel, because it is God’s power for salvation to everyone who believes, first to the Jew, and also to the Greek.

American Standard Version
For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Aramaic Bible in Plain English
For I am not ashamed of The Gospel, because it is the power of God for the life of all who believe in it, whether of The Judeans first, or of the Aramaeans.

Contemporary English Version
I am proud of the good news! It is God's powerful way of saving all people who have faith, whether they are Jews or Gentiles.

Douay-Rheims Bible
For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth, to the Jew first, and to the Greek.

Good News Translation
I have complete confidence in the gospel; it is God's power to save all who believe, first the Jews and also the Gentiles.

International Standard Version
For I am not ashamed of the gospel, because it is God's power for the salvation of everyone who believes, of the Jew first and of the Greek as well.

Literal Standard Version
for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to everyone who is believing, both to Jew first, and to Greek.

New American Bible
For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek.

NET Bible
For I am not ashamed of the gospel, for it is God's power for salvation to everyone who believes, to the Jew first and also to the Greek.

New Revised Standard Version
For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.

New Heart English Bible
For I am not ashamed of the Good News, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.

Weymouth New Testament
For I am not ashamed of the Good News. It is God's power which is at work for the salvation of every one who believes--the Jew first, and then the Gentile.

World English Bible
For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.

Young's Literal Translation
for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Jew first, and to Greek.

 

[JLG]

NWT

For I am not ashamed of the good news; it is, in fact, God’s power for salvation to everyone having faith, to the Jew first and also to the Greek.

________________________________________________________________________________

Ellicott's Commentary for English Readers

(16) The Apostle will not be ashamed of his mission, even in the metropolis of the world. He cannot be ashamed of a scheme so beneficent and so grand. The gospel that he preaches is that mighty agency which God Himself has set in motion, and the object of which is the salvation of all who put their faith in it, to whatever nation or race they may belong. He has, perhaps, in his mind the reception he had met with in other highly civilised cities. (Comp. Acts 17:32.) He had himself once found a "stumbling-block" in the humiliation of the Cross; now, so far from being ashamed of it, it is just that of which he is most proud. The preaching of the Cross is the cardinal point of the whole gospel.

Of Christ.--These words are wanting in the oldest MSS., and should be omitted.

Power of God.--A powerful agency put forth by God Himself--the lever, as it were, by which He would move the world.

Unto salvation.--The object of this gospel is salvation--to open the blessings of the Messianic kingdom to mankind.

To the Jew first.--Here again we have another exhaustive division of mankind. "Greek" is intended to cover all who are not "Jews." Before the Apostle was making, what may be called, the secular classification of men, here he makes the religious classification. From his exceptional privileges the Jew was literally placed in a class alone.

It is not quite certain that the word "first" ought not to be omitted. In any case the sense is the same. St. Paul certainly assigns a prerogative position to the Jews. They have an "advantage" (Romans 3:1-2). To them belong the special privileges of the first dispensation (Romans 9:4-5). They are the original stock of the olive tree, in comparison with which the Gentiles are only as wild branches grafted in (Romans 11:17 et seq.). It was only right that the salvation promised to their forefathers should be offered first to them, as it is also said expressly in the Fourth Gospel, that "salvation is of the Jews" (John 4:22). . . .

Pulpit Commentary

Verse 16. - For I am not ashamed of the gospel (of Christ, in the Authorized Version, is very weakly supported by manuscripts; neither is it required), for it is the power of God unto salvation to every one that believeth; to the Jew first, and to the Greek. In saying he was "not ashamed," St. Paul may have had in his mind our Lord's own words (Mark 8:38 and Luke 9:26.) We are reminded in this verse of the passage, 1 Corinthians 1:17-31, where the idea here shortly intimated is enlarged on. He was fully aware that the pride of Greek philosophy would be likely to despise the message of the cross as "foolishness." It would be strange to them at first, and out of accord with their intellectual speculations. But he was convinced too that in it was contained the one view of things to meet human needs, and such as to commend itself in the end to thinkers, if their consciences could be roused. In preaching to the Corinthians he had indeed purposely refrained from presenting the gospel to them in "words of man's wisdom," lest the simple message, addressed alike to all, should lose any of its essential power, or be confounded with the human philosophies of the day. But to them also, in his First Epistle, he declares that this was not because it was not "wisdom," as well as "power," to such as could so receive it. Among the more advanced, and therefore more receptive (ἐν τοῖς τελείοις), he does, he says, "speak wisdom" (1 Corinthians 2:6), Christianity having, in fact, its own philosophy, appreciable by them. As is well said in the Exposition of 1 Corinthians in the 'Speaker's Commentary,' "No contrast is here at all between reason and revelation, as some think, but strictly between two philosophies - the philosophy of God and the philosophy of the world." Therefore to the Greek, as well as to the Jew, he is not ashamed to preach the cross; and in this Epistle, suitably to its purpose - more, it may be supposed, than his ordinary preaching - he does set forth the Divine philosophy of the gospel. But the message, he adds, is "to the Jew first," because it was to the people of the covenant (cf. ch. 9:4, etc.) that the salvation in Christ was in the first place to be offered. Hence also, in all his missionary work, he first addressed himself to the synagogue, and only when he was rejected there, turned exclusively to the Gentiles. So at Rome too, when he afterwards went there (Acts 28:17-29).

 

[JLG]

Greek
I am not ashamed of
ἐπαισχύνομαι (epaischynomai)
Verb - Present Indicative Middle or Passive - 1st Person Singular
Strong's 1870: To be ashamed, be ashamed of. From epi and aischunomai; to feel shame for something.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

gospel,
εὐαγγέλιον (euangelion)
Noun - Accusative Neuter Singular
Strong's 2098: From the same as euaggelizo; a good message, i.e. The gospel.

because
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

it is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

[the] power
δύναμις (dynamis)
Noun - Nominative Feminine Singular
Strong's 1411: From dunamai; force; specially, miraculous power.

of God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

for
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

salvation
σωτηρίαν (sōtērian)
Noun - Accusative Feminine Singular
Strong's 4991: Feminine of a derivative of soter as noun; rescue or safety.

to everyone
παντὶ (panti)
Adjective - Dative Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

who
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

believes,
πιστεύοντι (pisteuonti)
Verb - Present Participle Active - Dative Masculine Singular
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

first
πρῶτον (prōton)
Adverb - Superlative
Strong's 4412: First, in the first place, before, formerly. Neuter of protos as adverb; firstly.

to [the] Jew,
Ἰουδαίῳ (Ioudaiō)
Adjective - Dative Masculine Singular
Strong's 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

then
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

to [the] Greek.
Ἕλληνι (Hellēni)
Noun - Dative Masculine Singular
Strong's 1672: From Hellas; a Hellen or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew.

 

[JLG]

New International Version
For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.

New Living Translation
For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile.

- Not in the original text !

English Standard Version
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

Berean Study Bible
I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.

Berean Literal Bible
For I am not ashamed of the gospel, for it is the power of God unto salvation to everyone believing--both to Jewish first, and to Greek.

King James Bible
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

New King James Version
For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.

New American Standard Bible
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

NASB 1995
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

NASB 1977
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

Amplified Bible
I am not ashamed of the gospel, for it is the power of God for salvation [from His wrath and punishment] to everyone who believes [in Christ as Savior], to the Jew first and also to the Greek.

- Not in the original text !

Christian Standard Bible
For I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, and also to the Greek.

Holman Christian Standard Bible
For I am not ashamed of the gospel, because it is God’s power for salvation to everyone who believes, first to the Jew, and also to the Greek.

American Standard Version
For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Aramaic Bible in Plain English
For I am not ashamed of The Gospel, because it is the power of God for the life of all who believe in it, whether of The Judeans first, or of the Aramaeans.

- Not in the original Greek text !

Contemporary English Version
I am proud of the good news! It is God's powerful way of saving all people who have faith, whether they are Jews or Gentiles.

- Not in the original text !

Douay-Rheims Bible
For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth, to the Jew first, and to the Greek.

Good News Translation
I have complete confidence in the gospel; it is God's power to save all who believe, first the Jews and also the Gentiles.

- Not in the original text !

International Standard Version
For I am not ashamed of the gospel, because it is God's power for the salvation of everyone who believes, of the Jew first and of the Greek as well.

Literal Standard Version
for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to everyone who is believing, both to Jew first, and to Greek.

New American Bible
For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek.

NET Bible
For I am not ashamed of the gospel, for it is God's power for salvation to everyone who believes, to the Jew first and also to the Greek.

New Revised Standard Version
For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.

New Heart English Bible
For I am not ashamed of the Good News, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.

Weymouth New Testament
For I am not ashamed of the Good News. It is God's power which is at work for the salvation of every one who believes--the Jew first, and then the Gentile.

- Not in the original text !

World English Bible
For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.

- Not in the original text !

Young's Literal Translation
for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Jew first, and to Greek.

- Not in the original text !

- Except one translation, some others add words which are not in the original text !

 

[JLG]

https://biblehub.com/romans/1-17.htm

Romans 1:17

Verse (Click for Chapter)

New International Version
For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

New Living Translation
This Good News tells us how God makes us right in his sight. This is accomplished from start to finish by faith. As the Scriptures say, “It is through faith that a righteous person has life.”

English Standard Version
For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

Berean Study Bible
For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”

Berean Literal Bible
For in it the righteousness of God is revealed from faith to faith, as it has been written: "And the righteous will live by faith."

King James Bible
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

New King James Version
For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”

New American Standard Bible
For in it the righteousness of God is revealed from faith to faith; as it is written: “BUT THE RIGHTEOUS ONE WILL LIVE BY FAITH.”

NASB 1995
For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”

NASB 1977
For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”

Amplified Bible
For in the gospel the righteousness of God is revealed, both springing from faith and leading to faith [disclosed in a way that awakens more faith]. As it is written and forever remains written, “THE JUST and UPRIGHT SHALL LIVE BY FAITH.”

Christian Standard Bible
For in it the righteousness of God is revealed from faith to faith, just as it is written: The righteous will live by faith.

Holman Christian Standard Bible
For in it God’s righteousness is revealed from faith to faith, just as it is written: The righteous will live by faith.

American Standard Version
For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.

Aramaic Bible in Plain English
For the justice of God is revealed in it from faith to faith, according to that which is written: “The just one shall live by faith.”

Contemporary English Version
The good news tells how God accepts everyone who has faith, but only those who have faith. It is just as the Scriptures say, "The people God accepts because of their faith will live."

Douay-Rheims Bible
For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.

Good News Translation
For the gospel reveals how God puts people right with himself: it is through faith from beginning to end. As the scripture says, "The person who is put right with God through faith shall live."

International Standard Version
For in the gospel God's righteousness is being revealed from faith to faith, as it is written, "The righteous will live by faith."

Literal Standard Version
For the righteousness of God in it is revealed from faith to faith, according as it has been written: “And the righteous one will live by faith,”

New American Bible
For in it is revealed the righteousness of God from faith to faith; as it is written, “The one who is righteous by faith will live.”

NET Bible
For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, "The righteous by faith will live."

New Revised Standard Version
For in it the righteousness of God is revealed through faith for faith; as it is written, “The one who is righteous will live by faith.”

New Heart English Bible
For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous will live by faith."

Weymouth New Testament
For in the Good News a righteousness which comes from God is being revealed, depending on faith and tending to produce faith; as the Scripture has it, "The righteous man shall live by faith."

World English Bible
For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith."

Young's Literal Translation
For the righteousness of God in it is revealed from faith to faith, according as it hath been written, 'And the righteous one by faith shall live,'

 

[JLG]

NWT

For in it God’s righteousness is being revealed by faith and for faith, just as it is written: “But the righteous one will live by reason of faith.”

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Ellicott's Commentary for English Readers

(17) The gospel attains its end, the salvation of the believer, by revealing the righteousness of God, i.e., the plan or process designed by Him for men to become just or righteous in His sight. The essential part on man's side, the beginning and end of that plan, is Faith. For which there was authority in the Old Testament, where it is said, "The just shall live by faith."

The righteousness of God.--By this is not meant, as might, perhaps, be supposed, an attribute of the divine nature--as if the essential righteousness of God were first made known through the gospel. St. Paul goes on to show in Romans 1:19-20, that so much at least of the nature of God might be known without any supernatural revelation. "Of God" means in the present instance "which proceeds from God." And the "righteousness" which thus "proceeds from God" is that condition of righteousness in man into which he enters by his participation in the Messianic kingdom. The whole object of the coming of the Messiah was to make men "righteous" before God. This was done more especially by the death of Christ upon the cross, which, as we learn from Romans 3:24-26, had the effect of making God "propitious" towards men. The benefit of this act is secured to all who make good their claim to be considered members of the Messianic kingdom by a loyal adhesion to the Messiah. Such persons are treated as if they were "righteous," though the righteousness that is thus attributed to them is not any actual merit of their own, but an ideal condition in which they are placed by God. This is the well-known doctrine of justification by faith. (See Excursus A: On the Meaning of the word Righteousness in the Epistle to the Romans, and Excursus E: On the Doctrine of Justification by Faith and Imputed Righteousness.)

Revealed.--God's purpose of thus justifying men is in process of being revealed or declared in the gospel. It is revealed theoretically in the express statements of the way in which man may be justified. It is revealed practically in the heartfelt acceptance of those statements and the change of life which they involved. To the Romans the moment of revelation was that in which they first heard the gospel. St. Paul wishes them to know the full significance--the philosophy, as it might be called--of that which they had heard.

From faith to faith.--It is by faith that man first lays hold on the gospel, and its latest product is a heightened and intensified faith. Apart from faith, the gospel remains null and void for the individual. It is not realised. But when it has been once realised and taken home to the man's self, its tendency is to confirm and strengthen that very faculty by which it was apprehended. It does that for which the disciples prayed when they said, "Lord, increase our faith" (Luke 17:5).

The just shall live by faith.--The words are part of the consolatory answer which the prophet Habakkuk receives in the stress of the Chaldean invasion. Though his irresistible hosts sweep over the land, the righteous man who puts his trust in God shall live. Perhaps St. Paul intended the words "by faith" to be taken rather with "the just" than as they stand in the English version. "The just by faith," or "The man whose righteousness is based on faith," shall live.

The Apostle uses the word "faith" in his own peculiar and pregnant sense. But this is naturally led up to by the way in which it was used by Habakkuk. The intense personal trust and reliance which the Jew felt in the God of his fathers is directed by the Christian to Christ, and is further developed into an active energy of devotion. . . .

Pulpit Commentary

Verse 17 - Romans 11:36. - II. THE DOCTRINAL PART OF THE EPISTLE. Verse 17 - Romans 8:39. - C. The doctrine of the righteousness of God propounded, established, and explained. Verse 17. - This verse, though connected in sequence of thought with the preceding verse, may properly be taken in conjunction with the doctrinal argument which follows, serving, in fact, as its thesis. For the righteousness of God is therein revealed from (or, by) faith unto faith: as it is written, But the righteous by (or, from) faith shall live. It is to be observed that ἐκ is the preposition before πίστεως in both clauses of the sentence, though our Authorized Version makes a difference. Further, we render, with the Authorized Version, "the righteousness of God," rather than "a righteousness," as in the Revised Version, notwithstanding the absence of the article. For what is meant is the definite conception, pervading the Epistle, of God's righteousness. If there were room for doubt, it would surely be removed by ὀργὴ Θεοῦ, also without the article, immediately following, and with the same verb, ἀποκαλύπτεται. The Revisers, translating here "tins wrath," have given in the margin as tenable "a wrath," apparently for the sake of consistency with their rendering of δίκαιοσύνη. But "a wrath of God" has no intelligible meaning. The expressions seem simply to mean God's righteousness and God's wrath. This expression, "the righteousness of God," has been discussed in the Introduction, to which the reader is referred. Its intrinsic meaning is there taken to be God's own eternal righteousness, revealed in Christ for reconciling the world to himself, rather than (as commonly interpreted) the forensic righteousness (so called) imputed to man. Thus there is no need to understand the genitive Θεοῦ as gen. auctoris, or as equivalent to ἐνώπιον Θεοῦ. The phrase is understood in the sense that would be familiar to St. Paul and his readers from the Old Testament; and it is conceived that this intrinsic sense pervades the whole Epistle even when a righteousness imputed to man is spoken of; the idea still being that of the Divine righteousness embracing man. It is not clear in what exact sense ἐκ πίστεως εἰς πίστιν is to be understood. Most commentators, taking δικαιοσύνη to denote man's imputed righteousness, connect ἐκ πίστεως with it, as if ἡ ἐκ had been written (as e.g. in Romans 10:6). But the absence of ἡ, as well as the collocation of words, seems rather to connect it with ἀποκαλύπτεται. It may be meant to express the subjective condition for man's apprehension, and appropriation, of God's righteousness. The revelation of it to man's own soul is said to be ἐκ πίστεως while εἰς πίστιν expresses the result; viz. faith unto salvation. A like use of the preposition εἰς is found in Romans 6:19; 2 Corinthians 2:15, 16; 2 Corinthians 3:18. In the last of these passages ἀπὸ δόξης εἰς δόξαν, has a close resemblance to the expression before us. The quotation from Habakkuk 2:4 seems mainly meant to illustrate what has been said concerning faith, though the word δίκαιος, which occurs in it in connection with faith, may have also suggested it as apposite, as is evidently the case in Galatians 3:11, where St. Paul quotes it in proof of the position that ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ. The prophet had in immediate view the trials of faith peculiar to his own time, and had cried, "LORD, how long?" But he had stood upon his watch to look out for what the LORD would say unto him; and an answer had come to him to the effect that, in spite of appearances, his prophetic vision would ere long be realized, God's promises to the faithful would certainly be fulfilled, and that faith meanwhile must be their sustaining principle - "The just shall live by his faith." So in the Hebrew. The LXX. has Ὁ δὲ δικαιός μου ἐκ πίστεως ζήσεται (A.), or Ὁ δὲ δίκαιος ἐκ πίτεως μου ζήσεται (B). The variations do not affect the general sense of the passage. Now some, supposing St. Paul to connect ἐκ πίστεως with δίκαιος, as part of the subject of the sentence, would accuse him of giving the quotation a meaning not intended by the prophet, who evidently meant ἐκ πίστεως to go with ζήσεται, as part of the predicate. But there is no reason for attributing this intention to St. Paul, except on the supposition that he had previously connected ἐκ πίστεως with δικαιοσύνη, in the sense of ἡ ἐκ πίστεως. But we have seen reason for concluding that this was not so. The quotation, in the sense intended by the prophet, is sufficiently apposite. For it expresses that faith is the life-principle of God's righteous ones, while the whole passage at the end of which it occurs declares the salvation of prophetic vision to be entirely of God, to be waited for and apprehended by man through faith, not brought about by his own doings.