Acts one

[JLG]

New International Version
the gospel he promised beforehand through his prophets in the Holy Scriptures

Literal Standard Version
which He announced before through His prophets in holy writings,

Young's Literal Translation
which He announced before through His prophets in holy writings --

- Here again all the versions say the same except two versions:

- The Literal Standard Version!

- The Young’s Literal translation!

- Because they use the verb announce instead of promise!

- You may think there is no difference!

- In fact, the difference is essential!

- When you announce something, you just say it!

- But when you promise something, you have a moral obligation!

- Otherwise, people won’t believe in you anymore!

- And God is not a god, it is the God of The Promise, when he makes a promise, he keeps it!

- If you take it away, you take away all the spirit of the Bible!

 

[JLG]

https://biblehub.com/romans/1-3.htm

Romans 1:3

New International Version
regarding his Son, who as to his earthly life was a descendant of David,

New Living Translation
The Good News is about his Son. In his earthly life he was born into King David’s family line,

English Standard Version
concerning his Son, who was descended from David according to the flesh

Berean Study Bible
regarding His Son, who was a descendant of David according to the flesh,

Berean Literal Bible
concerning His Son, having come of the seed of David according to flesh,

King James Bible
Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

New King James Version
concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh,

New American Standard Bible
concerning His Son, who was born of a descendant of David according to the flesh,

NASB 1995
concerning His Son, who was born of a descendant of David according to the flesh,

NASB 1977
concerning His Son, who was born of a descendant of David according to the flesh,

Amplified Bible
[the good news] regarding His Son, who, as to the flesh [His human nature], was born a descendant of David [to fulfill the covenant promises],

Christian Standard Bible
concerning his Son, Jesus Christ our Lord, who was a descendant of David according to the flesh

Holman Christian Standard Bible
concerning His Son, Jesus Christ our Lord, who was a descendant of David according to the flesh

American Standard Version
concerning his Son, who was born of the seed of David according to the flesh,

Aramaic Bible in Plain English
About his Son, who is begotten in the flesh from the seed of the house of David,

Douay-Rheims Bible
Concerning his Son, who was made to him of the seed of David, according to the flesh,

Good News Translation
It is about his Son, our Lord Jesus Christ: as to his humanity, he was born a descendant of David;

International Standard Version
regarding his Son. He was a descendant of David with respect to his humanity

Literal Standard Version
concerning His Son—who has come of the seed of David according to the flesh,

New American Bible
the gospel about his Son, descended from David according to the flesh,

NET Bible
concerning his Son who was a descendant of David with reference to the flesh,

New Revised Standard Version
the gospel concerning his Son, who was descended from David according to the flesh

New Heart English Bible
concerning his Son, who was born of the offspring of David according to the flesh,

Weymouth New Testament
who, as regards His human descent, belonged to the posterity of David,

World English Bible
concerning his Son, who was born of the seed of David according to the flesh,

Young's Literal Translation
concerning His Son, (who is come of the seed of David according to the flesh,

 

[JLG]

NWV

concerning his Son, who came to be from the offspring of David according to the flesh,

____________________________________________________________________



Ellicott's Commentary for English Readers

(3, 4) Who, on the human side--as if to show that the prophecies were really fulfilled in Him--was born of the seed of David, the rightful lineage of the Messiah; who, on the divine side, by virtue of the divine attribute of holiness dwelling in His spirit, was declared to be the Son of God, by that mighty demonstration, the resurrection of the dead.

According to the flesh.--The word is here used as equivalent to "in His human nature, in that lower bodily organisation which He shares with us men."

Pulpit Commentary

Verse 3. Which was made; or, was born. But the word in itself, γενομένου, need only mean that he became a Man of the seed of David; implying, it would seem, a pre-existence of him who so became. This, however, is more evident from other passages, in which ω}ν, or ὑπάρχων, is opposed to γενόμενος (cf. John 1:1, 14; Philippians 2:6, 7; cf. also Galatians 4:4, Ἐξαπέστειλεν ὁ Θεὸς τοῦ υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς). Of the seed of David according to the flesh. Κατὰ σάρκα is here, as elsewhere, contrasted with κατὰ πνεῦμα. Here κατὰ σάρκα denotes the merely human descent of Jesus in distinction from his Divine Being (cf. Acts 2:40; Romans 9:3, 5; 2 Corinthians 5:16). His having come humanly "of the seed of David" is suitably noted here, where "the Son" is being set forth as fulfilling the Old Testament promises; for they uniformly represent the Messiah as thus descended, and it was essential to the Jewish conception of him that he should be so (cf. Matthew 22:42; John 7:42; and for the stress laid by the writers of the New Testament on the fact that Jesus was so - of which fact no doubt was entertained - cf. Hebrews 7:14, πρόδηλον γὰρ, etc. See, among many other passages, Matthew 1:1; Luke 2:4, 5; Acts 2:30; Acts 13:23; 2 Timothy 2:8). Meyer, commenting on the verse before us, goes somewhat out of his way to set forth that only Joseph's, not Mary's, descent from David was in St. Paul's mind, saying that "the Davidic descent of the mother of Jesus can by no means be established from the New Testament," and also that "Paul nowhere indicates the view of a supernatural generation of the bodily nature of Jesus." As to the first of these assertions, it may be observed that, in the opening chapters of our Gospel of St. Luke (representing certainly the early belief of the Church) our Lord seems to be regarded as actually descended from David - not legally so accounted only - though, at the same time, his supernatural generation is distinctly asserted (comp. Luke 1:32 with Luke 1:35). Hence we are led to infer Mary's, as well as Joseph's, descent from David, whether or not either of the genealogies given in St. Matthew's and St. Luke's Gospels represents hers. Further, with respect to those two genealogies (evidently independent ones, and both probably got from genealogical records preserved at Jerusalem), a probable way of accounting for the two distinct lines of descent through which Joseph seems to be traced to David, is to suppose one of them to be really Mary's, the legal representative of whose family Joseph had become by marriage, so as to be entered in legal documents as the son of her father (see art. on "Genealogy of Jesus Christ," in 'Dictionary of the Bible,' W. Smith, LL.D.). As to Meyer's second assertion above alluded to, it is true that St. Paul nowhere refers to our Lord's supernatural conception spoken of in the Gospels of St. Matthew and St. Luke. But it does not follow that it was not already included in the Church's creed, or that St. Paul himself was unaware of it or disbelieved it. This is not the place for enlarging on the evidence, at the present day increasing in force, of the early origin of our existing Gospels, and of their being a true embodiment of the Church's original belief. St. Paul's silence as to the manner how the Son of God became incarnate may be accounted for by his not having had occasion, in his extant Epistles, to speak of it. He is occupied, in accordance with his peculiar mission, in setting forth the meaning and purpose of the Incarnation rather than its mode, and in preaching rather than catechetical instruction; and on the essential idea involved he is sufficiently explicit, viz. the peculiar Divine paternity of Christ, notwithstanding the human birth.

 

[JLG]

Greek
regarding
περὶ (peri)
Preposition
Strong's 4012: From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

Son,
Υἱοῦ (Huiou)
Noun - Genitive Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

who
τοῦ (tou)
Article - Genitive 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.

was a descendant
γενομένου (genomenou)
Verb - Aorist Participle Middle - Genitive Masculine Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

of David
Δαυὶδ (Dauid)
Noun - Genitive Masculine Singular
Strong's 1138: David, King of Israel. Of Hebrew origin; Dabid, the Israelite king.

according to
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

[the] flesh,
σάρκα (sarka)
Noun - Accusative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.

 

[JLG]

New International Version
regarding his Son, who as to his earthly life was a descendant of David,


New Living Translation
The Good News is about his Son. In his earthly life he was born into King David’s family line,


King James Bible
Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;



New King James Version
concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh,


Amplified Bible
[the good news] regarding His Son, who, as to the flesh [His human nature], was born a descendant of David [to fulfill the covenant promises],


Christian Standard Bible
concerning his Son, Jesus Christ our Lord, who was a descendant of David according to the flesh

Holman Christian Standard Bible
concerning His Son, Jesus Christ our Lord, who was a descendant of David according to the flesh


Good News Translation
It is about his Son, our Lord Jesus Christ: as to his humanity, he was born a descendant of David;


International Standard Version
regarding his Son. He was a descendant of David with respect to his humanity


Weymouth New Testament
who, as regards His human descent, belonged to the posterity of David,

- It’s only the third verse of the first chapter of Romans !

- And what do we have : ten versions which add words which are not in the original text !

- Are they supposed to be translations of the Bible or commentaries of the Bible ?

- For me, it is a joke !

- How do you want people to understand anything from the Bible if they turn it into something else ?

- What do you think God may think about people who can turn God’s word into something else ?

- When you translate the Bible, you are supposed to have an important responsibility ?

- If you write a commentary of the Bible, it can’t be a translation of the Bible !

- It’s a fraud !

- Do you remember that people used to translate the Bible in langages people could understand risking their lives ?

- And what do we have now, people writing commentaries of the Bible and saying it is a translation of the Bible !

- Come on, it is ridiculous !

- A shame !

 

[JLG]

https://biblehub.com/romans/1-4.htm

Romans 1:4

New International Version
and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord.

New Living Translation
and he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord.

English Standard Version
and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,

Berean Study Bible
and who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord.

Berean Literal Bible
having been declared the Son of God in power according to the Spirit of holiness, by resurrection from the dead: Jesus Christ our Lord,

King James Bible
And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

New King James Version
and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.

New American Standard Bible
who was declared the Son of God with power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord,

NASB 1995
who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,

NASB 1977
who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,

Amplified Bible
and [as to His divine nature] according to the Spirit of holiness was openly designated to be the Son of God with power [in a triumphant and miraculous way] by His resurrection from the dead: Jesus Christ our Lord.

Christian Standard Bible
and was appointed to be the powerful Son of God according to the Spirit of holiness by the resurrection of the dead.

Holman Christian Standard Bible
and who has been declared to be the powerful Son of God by the resurrection from the dead according to the Spirit of holiness.

American Standard Version
who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord,

Aramaic Bible in Plain English
And was revealed The Son of God in power and by the Holy Spirit, who arose from the place of the dead, Yeshua The Messiah, Our Lord.

Douay-Rheims Bible
Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead;

Good News Translation
as to his divine holiness, he was shown with great power to be the Son of God by being raised from death.

International Standard Version
and was declared by the resurrection from the dead to be the powerful Son of God according to the spirit of holiness—Jesus the Messiah, our Lord.

Literal Standard Version
who is marked out [as the] Son of God in power, according to the Spirit of sanctification, by the resurrection from the dead—Jesus Christ our Lord;

New American Bible
but established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord.

NET Bible
who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.

New Revised Standard Version
and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord,

New Heart English Bible
who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,

Weymouth New Testament
but as regards the holiness of His Spirit was decisively proved by His Resurrection to be the Son of God--I mean concerning Jesus Christ our Lord,

World English Bible
who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,

Young's Literal Translation
who is marked out Son of God in power, according to the Spirit of sanctification, by the rising again from the dead,) Jesus Christ our Lord;

 

[JLG]

NWT

but who with power was declared God’s Son according to the spirit of holiness by means of resurrection from the dead—yes, Jesus Christ our Lord.

____________________________________________________________________



Ellicott's Commentary for English Readers

(4) With power.--That is, in a transcendent and superhuman manner.

According to the spirit of holiness.--In antithesis to "according to the flesh," and therefore coming where we should expect "in His divine nature." And yet there is a difference, the precise shade of which is not easy to define. What are we to understand by the "spirit of holiness"? Are we to regard it as simply convertible with "Holy Spirit"? Not quite. Or are we to look upon it as corresponding to "the flesh," as "spirit" and "flesh" correspond in man? Again, not quite--or not merely. The spirit of Christ is human, for Christ took upon Him our nature in all its parts. It is human; and yet it is in it more especially that the divinity resides. It is in it that the "Godhead dwells bodily," and the presence of the Godhead is seen in the peculiar and exceptional "holiness" by which it is characterised. The "spirit," therefore, or that portion of His being to which St. Paul gives the name, in Christ, is the connecting-link between the human and the divine, and shares alike in both. It is the divine "enshrined" in the human, or the human penetrated and energised by the divine. It is, perhaps, not possible to get beyond metaphorical language such as this. The junction of the human and divine must necessarily evade exact definition, and to carry such definition too far would be to misrepresent the meaning of the Apostle. We may compare with this passage 1Timothy 3:16, "God (rather, Who) was manifest in the flesh, justified in the Spirit:" or St. Peter's phrase, "Put to death in the flesh. but quickened by the Spirit"--rather, in the spirit, as the seat of that divinity by virtue of which He overcame death--(1Peter 3:18).

The particular act in which the Sonship of Christ was most conspicuously ratified and confirmed was His resurrection from the dead. It was ratified by His resurrection, as a manifestation of transcendent and divine power. (Comp. Acts 2:24 et seq.; Acts 17:31; Romans 4:24.) . . .

 

[JLG]

Pulpit Commentary

Verse 4. - Who was declared (so Authorized Version) the Son of God with (literally, in) power, according to the spirit of holiness, by the resurrection of (not as in Authorized Version, from) the dead. Supposing the intention here to be to declare the Son's essential Deity, notwithstanding his human birth, we might have expected ὄντος after the γενομένου preceding. But the word used is ὁρισθέντος; and, further, the Resurrection is referred to, not a pre-existent state. The verb ὁρίζειν means properly to "appoint" or "determine;" and if this meaning be re-mined, the whole passage would seem to preclude the idea of Sonship previous to the Resurrection being in view. Hence commentators ancient and modern agree generally in assigning an unusual meaning to ὁρισθέντος-here, making it signify "declared," as in the Authorized Version. So Chrysostom, Τί οῦν ἔστιν ὁρισθέντος; τοῦ δειχθέντος, ἀποφανθέντος κριθέντος δυολογηθέντος παρὰ τῆς ἀπάντων γνώμης καὶ ψήφου (Hom. 2 p. 432, D). It is maintained that this use of the word, though unusual, is legitimate; since a person may be said to be appointed, or determined, to be what he already is, when his being such is declared and manifested. Thus, it may be said, a king may be spoken of as appointed king when he is crowned, though he was king before; or a saint determined a saint when he is canonized; and the classical phrase, ὁρίζειν τινὰ Θεόν, in the sense of deify, is adduced as parallel. Thus the expression is made to mean that "the same who κατὰ σάρκα was known only as the descendant of David, is now declared to be the Son of God" (Tholuck); Ὅριζεται δὲ εἰς υἰὸν καὶ κατὰ τὸ ἀνβρώπινον (Cyril); and St. Paul's reason for thus putting it, in pursuance of his course of thought, is thus explained by Meyer; "Paul gives the two main epochs in the history of the Son of God as they had actually occurred, and had been prophetically announced;" also by Bengel thus, "Etiam ante exinanitionem suam Filius Dei is quidem fuit: sed exinanitione filiatio occultata fuit, et plene demure retecta post resurrectionem." This interpretation would be more satisfactory than it is if the verb ὁρίζειν were found similarly used in any other part of the New Testament. It occurs in the following passages, and always in its proper and usual sense: Luke 22:22; Acts 2:23; Acts 10:42; Acts 11:29; Acts 17:26, 31; Hebrews 4:7. Of these especially significant are Acts 10:42 (Ὅτι αὐτός ἔστιν ὁ ὡρισμενος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν) and Acts 17:31 (Διότι ἔστησεν ἡμέραν ἐν ῇ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ῷ ὥρισε, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν). In both of these texts the word denotes God's appointment or determination of Christ to the office of Judge, not merely a declaration or manifestation of his already being so; and it is to be observed that in the second the language is given as that of St. Paul himself, and that it corresponds with the passage before us in that the Resurrection is spoken of as the display to the world of Christ being so appointed or determined. Surely, then, there ought to be cogent reason for giving ὁρισθέντος a different meaning here; and, in spite of the weight of authority on the other side, it is submitted that we are under no necessity to do so, if we bear in mind what appeared under ver. 3 as to the different senses in which Christ is designated Υἱὸς Θεοῦ. In the sense apparent is Messianic prophecy, and pervading the Epistle to the Hebrews, in the sense which seems intended by St. Paul himself in Acts 13:32, 33, it was not till after the Resurrection that Christ attained his position of royal Sonship; it was then that the Divine ὁρισμὸς took effect in that regard. It is true that St. Paul (as was seen under ver. 3) himself conceived of Christ as essentially Son of God from eternity; but here, while speaking of the fulfilment of Messianic prophecy, and desiring to point out what was patent to all who believed that Christ had risen, he may fitly refer to his exaltation only, in virtue of which, further, he had himself received his apostolic commission, of which he proceeds to speak, and the assertion which he has had all along in view. The above interpretation of ὁρισθέντος appears, further, to have the weighty support of Pearson, who, speaking of Christ's fourfold right unto the title of "the Son of God" - by generation, as begotten of God; by commission, as sent by him; by resurrection, as the Firstborn; by actual possession, as Heir of all - refers thus to Romans 1:4: 'Thus was he defined, or constituted, and 'appointed to be the Son of God with power by the Resurrection from the dead'", (Pearson on the Creed, art. 2.). Ἐν δυνάμει (to be connected with ὁρισθέντος) denotes the Divine power displayed in the Resurrection (cf. Ephesians 1:19, "the exceeding greatness of his power,... according to the working of the strength of his might, which he wrought in Christ, when he raised him from the dead;" cf. also 1 Corinthians 6:14; 1 Corinthians 15:43; 2 Corinthians 13:4). In the last two of these passages, power evidenced in resurrection is contrasted with human weakness evidenced in death: Σπείρεται ἐν ἀσθενειά ἐγείρεται ἐν δυνάμει Καὶ γὰρ εἴ ἐσταυρώθη ἐξ ἀσθενείας ἀλλὰ ζῆ ἐκ δυνάμεως. Το κατὰ σάρκα in ver. 3 is opposed, not simply κατὰ πνεῦμα, but κατὰ πνεῦμα ἁγιωσὑνης (the spirit of holiness), so as to denote the Divine element that was all along in the Incarnate Son, in virtue of which he rose triumphant over human ἀσθένεια. We too are composed of σάρξ and πνεῦμα; but the πνεῦμα in Christ was one of absolute holiness - the holiness of Deity; not ἁγιότης, holiness in the abstract, attributed to Deity (Hebrews 12:10), nor ἁγιασμὸς "sanctification," of which man is capable; but ἁγιωσύνη, an inherent quality of Divine holiness ("Quasi tres sint gradus, sanctificatio, sanctimonia, sanctitas," Bengel). Because of this "spirit of holiness" that was in Christ, "it was not possible that he should be holden of" death (Acts 2:24). Through this, which was in himself - not merely through a Divine power external to himself calling him from the grave, as he had called Lazarus - he overcame death (cf. Acts 2:27; Acts 13:35, "Thou shalt not suffer thine Holy One to see corruption"). It was through this too (διὰ πνεύματος αἰωνίου) that he "offered himself without spot to God" (Hebrews 9:14); and in the same sense may be understood ἐδικαιώθη ἐν πνεύματι (1 Timothy 3:16). Neither in these passages nor in the one before us is the Holy Spirit meant, in the sense of a distinct Person of the Holy Trinity. Further, the preposition in ἐξ ἀναστάσεως does not denote (as explained by Theodoret, Luther, and Grotius) the time from which the ὁρισμὸς began in the sense of ἐξ οῦ ἀνέστη, but the source out of which it proceeded. "Ἑκ non mode tempus, sed nexum rerum denotat" (Bengel). Further, the phrase is not "resurrection from the dead," as in the Authorized Version, but "of the dead," which may be purposely used so as to point, not only to the fact of Christ's own resurrection, but also to its significance for mankind. The same expression often occurs elsewhere with a comprehensive meaning (cf. Acts 23:6; Acts 24:21; 1 Corinthians 15:12-21; Philippians 3:11; also 1 Corinthians 15:22; Philippians 3:10). The resurrection of Christ expressed "the power of an endless life," here and hereafter, for mankind, carrying with it the possibility of the resurrection of all from the dominion of death in the risen Son. One view of the meaning of the whole of the above passage - that of Chrysostom and Melancthon - may be mentioned because of the weight of these authorities, though it cannot be the true one. They take κατὰ πνεῦμα ἁγιωσύνης ἐν δυνάμει, and ἐξ ἀναστάσεως νεκρῶν, as co-ordinate, regarding them as the three proofs of Christ's eternal Sonship. i.e. miracles, the communication of the Holy Ghost, and the resurrection. Jesus Christ our Lord; thus in conclusion distinctly identifying the Son of prophecy with the Jesus who had lately appeared, and was acknowledged by the Christians as the Messiah, and commonly by them called Κύριος. The force of the passage is weakened in the Authorized Version by the transposition of Ιησοῦ Ξριστοῦ Κυρίου ἡμῶν to the beginning of ver. 3, as also by the inclusion of ver. 2 in a parenthesis, so as to separate it from περὶ τοῦ υἱοῦ which follows. (See explanation given above.)

 

[JLG]

[and] who
τοῦ (tou)
Article - Genitive 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.

through
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

[the] Spirit
πνεῦμα (pneuma)
Noun - Accusative Neuter Singular
Strong's 4151: Wind, breath, spirit.

of holiness
ἁγιωσύνης (hagiōsynēs)
Noun - Genitive Feminine Singular
Strong's 42: A holy or sanctified state. From hagios; sacredness.

was declared
ὁρισθέντος (horisthentos)
Verb - Aorist Participle Passive - Genitive Masculine Singular
Strong's 3724: From horion; to mark out or bound, i.e. to appoint, decree, specify.

with
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.

power
δυνάμει (dynamei)
Noun - Dative Feminine Singular
Strong's 1411: From dunamai; force; specially, miraculous power.

[to be the] Son
Υἱοῦ (Huiou)
Noun - Genitive Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

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

by
ἐξ (ex)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

[His] resurrection
ἀναστάσεως (anastaseōs)
Noun - Genitive Feminine Singular
Strong's 386: A rising again, resurrection. From anistemi; a standing up again, i.e. a resurrection from death (its author), or a recovery.

[from the] dead:
νεκρῶν (nekrōn)
Adjective - Genitive Masculine Plural
Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

our
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

Lord.
Κυρίου (Kyriou)
Noun - Genitive Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

 

[JLG]

New International Version
and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord.

- If I am not wrong there is a big difference in english between in power and with power !

New Living Translation
and he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord.

- There is a big difference between by the power of the Holy Spirit and through the Spirit of holiness and it takes away with power or in power !

English Standard Version
and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,

- In power and with power !

Berean Study Bible
and who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord.

Berean Literal Bible
having been declared the Son of God in power according to the Spirit of holiness, by resurrection from the dead: Jesus Christ our Lord,

- In power and with power !

King James Bible
And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

New King James Version
and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.

New American Standard Bible
who was declared the Son of God with power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord,

NASB 1995
who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,

NASB 1977
who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,

Amplified Bible
and [as to His divine nature] according to the Spirit of holiness was openly designated to be the Son of God with power [in a triumphant and miraculous way] by His resurrection from the dead: Jesus Christ our Lord.

- here we get comments !

Christian Standard Bible
and was appointed to be the powerful Son of God according to the Spirit of holiness by the resurrection of the dead.

- Here they turn with power or in power into the powerful Son of God !

Holman Christian Standard Bible
and who has been declared to be the powerful Son of God by the resurrection from the dead according to the Spirit of holiness.

- Same thing here!

American Standard Version
who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord,

Aramaic Bible in Plain English
And was revealed The Son of God in power and by the Holy Spirit, who arose from the place of the dead, Yeshua The Messiah, Our Lord.

Douay-Rheims Bible
Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead;

- Predestinated is completely different from the original !

Good News Translation
as to his divine holiness, he was shown with great power to be the Son of God by being raised from death.

- Not in the original text !

International Standard Version
and was declared by the resurrection from the dead to be the powerful Son of God according to the spirit of holiness—Jesus the Messiah, our Lord.

- Same thing again : powerful Son of God instead of with or in power !

Literal Standard Version
who is marked out [as the] Son of God in power, according to the Spirit of sanctification, by the resurrection from the dead—Jesus Christ our Lord;

- big difference between in and with power !

New American Bible
but established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord.

- Same thing !

NET Bible
who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.

- it goes even further : not only in power instead of with power but directly the Son-ofGod-in-power !

New Revised Standard Version
and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord,

New Heart English Bible
who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,

Weymouth New Testament
but as regards the holiness of His Spirit was decisively proved by His Resurrection to be the Son of God--I mean concerning Jesus Christ our Lord,

- not in the original text !

World English Bible
who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,

Young's Literal Translation
who is marked out Son of God in power, according to the Spirit of sanctification, by the rising again from the dead,) Jesus Christ our Lord;

- in power and with power !

- It seems to be that the translators take liberties with the original text !

- And many do it !

- And it’s only the beginning !

- I have only checked four verses !

- It is impossible !

- How do you want people to understand anything ?

- Did they do it intentionally?

- Think about the men who used to copy the Bible manually!

- Who was eager to respect the original text?

 

[JLG]

https://biblehub.com/romans/1-5.htm



Romans 1:5



Verse (Click for Chapter)

New International Version
Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from faith for his name’s sake.

New Living Translation
Through Christ, God has given us the privilege and authority as apostles to tell Gentiles everywhere what God has done for them, so that they will believe and obey him, bringing glory to his name.

English Standard Version
through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations,

Berean Study Bible
Through Him and on behalf of His name, we received grace and apostleship to call all those among the Gentiles to the obedience that comes from faith.

Berean Literal Bible
through whom we have received grace and apostleship unto obedience of faith among all the Gentiles on behalf of His name,

King James Bible
By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

New King James Version
Through Him we have received grace and apostleship for obedience to the faith among all nations for His name,

New American Standard Bible
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles in behalf of His name,

NASB 1995
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake,

NASB 1977
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles, for His name’s sake,

Amplified Bible
It is through Him that we have received grace and [our] apostleship to promote obedience to the faith and make disciples for His name’s sake among all the Gentiles,

Christian Standard Bible
Through him we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the Gentiles,

Holman Christian Standard Bible
We have received grace and apostleship through Him to bring about the obedience of faith among all the nations, on behalf of His name,

American Standard Version
through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name's sake;

Aramaic Bible in Plain English
For in him we have received grace and Apostleship among all the nations, so that they would obey the faith of his name.

Contemporary English Version
Jesus was kind to me and chose me to be an apostle, so that people of all nations would obey and have faith.

Douay-Rheims Bible
By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name;

Good News Translation
Through him God gave me the privilege of being an apostle for the sake of Christ, in order to lead people of all nations to believe and obey.

International Standard Version
Through him we received grace and a commission as an apostle to bring about faithful obedience among all the gentiles for the sake of his name.

Literal Standard Version
through whom we received grace and apostleship, for obedience of faith among all the nations, in behalf of His Name;

New American Bible
Through him we have received the grace of apostleship, to bring about the obedience of faith, for the sake of his name, among all the Gentiles,

NET Bible
Through him we have received grace and our apostleship to bring about the obedience of faith among all the Gentiles on behalf of his name.

New Revised Standard Version
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name,

New Heart English Bible
through whom we received grace and the office of apostle, for obedience of faith among all the nations, for his name's sake;

Weymouth New Testament
through whom we have received grace and Apostleship in His service in order to win men to obedience to the faith, among all Gentile peoples,

World English Bible
through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake;

Young's Literal Translation
through whom we did receive grace and apostleship, for obedience of faith among all the nations, in behalf of his name;

 

[JLG]

NWT

Through him we received undeserved kindness and an apostleship with a view to obedience by faith among all the nations respecting his name,

________________________________________________________________________________



Ellicott's Commentary for English Readers

(5) Through Him--through Christ the Son--he, Paul, had received his own special' endowment and commission to bring over the Gentiles into that state of loyal and dutiful submission which has its root in faith; all which would tend to the glory of His name.

We have received.--The Apostle means himself alone, but the plural is used (as frequently in Greek) with delicate tact, so as to avoid an appearance of egotism or assumption.

Grace and apostleship.--Grace is here divine favour manifested in various ways, but especially in his conversion. St. Augustine notes that grace is common to the Apostle with all believers--his apostleship is something special and peculiar; yet apostleship is an instance, or case, of grace. Origen distinguishes between the two--"grace for the endurance of labours, apostleship for authority in preaching;" but both terms are perhaps somewhat wider than this. Apostleship includes all those privileges which St. Paul possessed as an Apostle; grace is all those privileges that he possessed as a Christian. At the same time, in either case the meaning tends in the direction of that particular object which is expressed in the next clause. The light in which the Apostle valued most the gifts that had been bestowed upon him, was inasmuch as they enabled him to preach the gospel to the Gentiles.

For obedience to the faith among all nations.--Literally, For (to produce) obedience of faith (the obedience which springs from faith) among all the Gentiles.

Faith is not here equivalent to "the faith"--a positive body of doctrine received and believed--but, in its strict sense, that active habit and attitude of mind by which the Christian shows his devotion and loyalty to Christ, and his total dependence on Him (Galatians 2:19).

For his name.--For His name's sake. "His," i.e., Christ's. The whole of that divine economy of which St. Paul himself forms part, tends to the glory of Christ. The Apostle's call to his office, his special endowment for his ministry, the success of his preaching among the Gentiles, as they proceed from Christ, so also have for their object the extension of His kingdom.

Pulpit Commentary

Verse 5. - Through whom we received grace and apostleship, unto obedience of faith among all the nations, for his Name's sake. "We" here means, not Christians generally, but Paul himself (though probably, as also in all other cases where he similarly uses this plural, with the intention of including others, here his fellow-apostles); for the "grace" spoken of is evidently from what follows a special grace for the apostolic office to which he had been called. The word ἀποστολὴ occurs in a like sense in Acts 1:25. Αἰς ὑπακοὴν πίστεως, etc., denotes the purpose of his apostleship, viz. to bring men everywhere, of whatever race, to believe and obey the gospel; not to a belief in it only, but to the obedience which comes of faith, or which faith renders. "Accepimus mandatum Evangelii ad omnes gentes pro-ferendi, cut illae per fidem obedient" (Calvin). Some take the phrase, ὑπακοὴν πίστεως, to mean "obedience to faith," faith being regarded, not as cause efficiens, but as a commanding principle exacting obedience to itself. So Meyer, who refers to passages where a genitive after ὑπακοὴ has this meaning: 2 Corinthians 10:5 (ὑπακοὴ τοῦ Ξριστοῦ); 1 Peter 1:22 (ὑπακοὴ τῆς ἀληθείας); and also to Acts 6:7 (὘πήκουον τῇ πίστει). The last of these quotations would have been peculiarly apposite in support of the interpretation contended for, were not πίστεως in the text now before us anarthrous, so as to suggest subjective faith, rather than "the faith delivered to the saints," as in Acts 6:7. The question is, after all, of no importance with regard to the essential idea intended to be conveyed. Ἐν πᾶσι τοῖς ἔθνεσιν seems to point especially to St. Paul's own apostleship (cf. Acts 22:21; Galatians 1:16; Galatians 2:8, 9; Ephesians 3:1, 8), though, of course, the apostleship of all, wherever exercised, had a similar worldwide purpose. In using the expression here, he anticipates what he is about to say as to his not shrinking from addressing even the Romans with authority; his mission being to all the nations. Υπὲρ τοῦ οηνόματος αὐτοῦ is best connected with "obedience of faith." The phrase is of frequent occurrence (cf. Acts 5:41; Acts 9:15; Acts 15:26; Acts 21:13; also 2 Thessalonians 1:12). It is most usually connected with the idea of suffering in behalf of Christ.

 

[JLG]

Greek
Through
δι’ (di’)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

[Him]
οὗ (hou)
Personal / Relative Pronoun - Genitive Masculine Singular
Strong's 3739: Who, which, what, that.

[and] on behalf of
ὑπὲρ (hyper)
Preposition
Strong's 5228: Gen: in behalf of; acc: above.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

name,
ὀνόματος (onomatos)
Noun - Genitive Neuter Singular
Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

we received
ἐλάβομεν (elabomen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

grace
χάριν (charin)
Noun - Accusative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

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

apostleship
ἀποστολὴν (apostolēn)
Noun - Accusative Feminine Singular
Strong's 651: Commission, duty of apostle, apostleship. From apostello; commission, i.e. apostolate.

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

all [those]
πᾶσιν (pasin)
Adjective - Dative Neuter Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

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.

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

[to the] obedience
ὑπακοὴν (hypakoēn)
Noun - Accusative Feminine Singular
Strong's 5218: Obedience, submissiveness, compliance. From hupakouo; attentive hearkening, i.e. compliance or submission.

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

 

[JLG]

New International Version
Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from faith for his name’s sake.

- Not in the original text !

New Living Translation
Through Christ, God has given us the privilege and authority as apostles to tell Gentiles everywhere what God has done for them, so that they will believe and obey him, bringing glory to his name.

- Completely different from the original!

English Standard Version
through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations,

- Not in the original text !

Berean Study Bible
Through Him and on behalf of His name, we received grace and apostleship to call all those among the Gentiles to the obedience that comes from faith.

- Not in the original text !

Berean Literal Bible
through whom we have received grace and apostleship unto obedience of faith among all the Gentiles on behalf of His name,

King James Bible
By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

New King James Version
Through Him we have received grace and apostleship for obedience to the faith among all nations for His name,

New American Standard Bible
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles in behalf of His name,

NASB 1995
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake,

NASB 1977
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles, for His name’s sake,

- Not in the original text !

Amplified Bible
It is through Him that we have received grace and [our] apostleship to promote obedience to the faith and make disciples for His name’s sake among all the Gentiles,

- Not in the original text !

Christian Standard Bible
Through him we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the Gentiles,

Holman Christian Standard Bible
We have received grace and apostleship through Him to bring about the obedience of faith among all the nations, on behalf of His name,

American Standard Version
through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name's sake;

Aramaic Bible in Plain English
For in him we have received grace and Apostleship among all the nations, so that they would obey the faith of his name.

Contemporary English Version
Jesus was kind to me and chose me to be an apostle, so that people of all nations would obey and have faith.

- Completely different from the original!

Douay-Rheims Bible
By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name;

Good News Translation
Through him God gave me the privilege of being an apostle for the sake of Christ, in order to lead people of all nations to believe and obey.

- Completely different from the original!

International Standard Version
Through him we received grace and a commission as an apostle to bring about faithful obedience among all the gentiles for the sake of his name.

- Not in the original text !

Literal Standard Version
through whom we received grace and apostleship, for obedience of faith among all the nations, in behalf of His Name;

New American Bible
Through him we have received the grace of apostleship, to bring about the obedience of faith, for the sake of his name, among all the Gentiles,

- Not in the original text !

NET Bible
Through him we have received grace and our apostleship to bring about the obedience of faith among all the Gentiles on behalf of his name.

- Not in the original text !

New Revised Standard Version
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name,

- Not in the original text !

New Heart English Bible
through whom we received grace and the office of apostle, for obedience of faith among all the nations, for his name's sake;

Weymouth New Testament
through whom we have received grace and Apostleship in His service in order to win men to obedience to the faith, among all Gentile peoples,

- Not in the original text !

World English Bible
through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake;

Young's Literal Translation
through whom we did receive grace and apostleship, for obedience of faith among all the nations, in behalf of his name;

- Thus we get three completely different versions !

- Many put a verb when there was not any !

- But then it can modify the text a lot !

 

[JLG]

https://biblehub.com/romans/1-6.htm

Romans 1:6

Verse (Click for Chapter)

New International Version
And you also are among those Gentiles who are called to belong to Jesus Christ.

New Living Translation
And you are included among those Gentiles who have been called to belong to Jesus Christ.

English Standard Version
including you who are called to belong to Jesus Christ,

Berean Study Bible
And you also are among those who are called to belong to Jesus Christ.

Berean Literal Bible
among whom are you also, called of Jesus Christ.

King James Bible
Among whom are ye also the called of Jesus Christ:

New King James Version
among whom you also are the called of Jesus Christ;

New American Standard Bible
among whom you also are the called of Jesus Christ;

NASB 1995
among whom you also are the called of Jesus Christ;

NASB 1977
among whom you also are the called of Jesus Christ;

Amplified Bible
and you also are among those who are called of Jesus Christ to belong to Him;

Christian Standard Bible
including you who are also called by Jesus Christ.

Holman Christian Standard Bible
including yourselves who also belong to Jesus Christ by calling:

American Standard Version
among whom are ye also, called to be Jesus Christ's:

Aramaic Bible in Plain English
For you also are of them, called by Yeshua The Messiah.

Contemporary English Version
You are some of those people chosen by Jesus Christ.

Douay-Rheims Bible
Among whom are you also the called of Jesus Christ:

Good News Translation
This also includes you who are in Rome, whom God has called to belong to Jesus Christ.

International Standard Version
You, too, are among those who have been called to belong to Jesus the Messiah.

Literal Standard Version
among whom are also you, the called of Jesus Christ;

New American Bible
among whom are you also, who are called to belong to Jesus Christ;

NET Bible
You also are among them, called to belong to Jesus Christ.

New Revised Standard Version
including yourselves who are called to belong to Jesus Christ,

New Heart English Bible
among whom you are also called to belong to Jesus Christ;

Weymouth New Testament
among whom you also, called, as you have been, to belong to Jesus Christ, are numbered:

World English Bible
among whom you are also called to belong to Jesus Christ;

Young's Literal Translation
among whom are also ye, the called of Jesus Christ;

 

[JLG]

NWT



among which nations you also have been called to belong to Jesus Christ—

________________________________________________________________________________

Ellicott's Commentary for English Readers

(6) Among whom are ye also.--It is, perhaps, best not to put a comma at "also." Among these Gentile churches, to which I am specially commissioned, you Romans too are called to the same obedience of faith, and therefore I have the more right to address you.

Called of Jesus Christ--i.e., not "called by Jesus Christ," but "called and so belonging to Jesus Christ," "your Master's own elect ones." (Comp. LXX., 1Kings 1:41, where the words "guests of Adonijah" are in the Greek "called of Adonijah.")

Pulpit Commentary

Verse 6. - Among whom are ye also, called ones of Jesus Christ; and therefore included in my apostolic mission. Here the parenthetic passage ends, ver. 7 being the sequence of ver. 1.

 

[JLG]

Greek
[And] you
ὑμεῖς (hymeis)
Personal / Possessive Pronoun - Nominative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

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

are
ἐστε (este)
Verb - Present Indicative Active - 2nd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

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.

those who are
οἷς (hois)
Personal / Relative Pronoun - Dative Neuter Plural
Strong's 3739: Who, which, what, that.

called
κλητοὶ (klētoi)
Adjective - Nominative Masculine Plural
Strong's 2822: From the same as klesis; invited, i.e. Appointed, or, a saint.

[to belong to] Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ.
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

 

[JLG]

New International Version
And you also are among those Gentiles who are called to belong to Jesus Christ.

New Living Translation
And you are included among those Gentiles who have been called to belong to Jesus Christ.

English Standard Version
including you who are called to belong to Jesus Christ,

Berean Study Bible
And you also are among those who are called to belong to Jesus Christ.

Berean Literal Bible
among whom are you also, called of Jesus Christ.

King James Bible
Among whom are ye also the called of Jesus Christ:

New King James Version
among whom you also are the called of Jesus Christ;

New American Standard Bible
among whom you also are the called of Jesus Christ;

NASB 1995
among whom you also are the called of Jesus Christ;

NASB 1977
among whom you also are the called of Jesus Christ;

Amplified Bible
and you also are among those who are called of Jesus Christ to belong to Him;

Christian Standard Bible
including you who are also called by Jesus Christ.

Holman Christian Standard Bible
including yourselves who also belong to Jesus Christ by calling:

American Standard Version
among whom are ye also, called to be Jesus Christ's:

Aramaic Bible in Plain English
For you also are of them, called by Yeshua The Messiah.

Contemporary English Version
You are some of those people chosen by Jesus Christ.

Douay-Rheims Bible
Among whom are you also the called of Jesus Christ:

Good News Translation
This also includes you who are in Rome, whom God has called to belong to Jesus Christ.

- Not in the original text !

International Standard Version
You, too, are among those who have been called to belong to Jesus the Messiah.

Literal Standard Version
among whom are also you, the called of Jesus Christ;

New American Bible
among whom are you also, who are called to belong to Jesus Christ;

NET Bible
You also are among them, called to belong to Jesus Christ.

New Revised Standard Version
including yourselves who are called to belong to Jesus Christ,

New Heart English Bible
among whom you are also called to belong to Jesus Christ;

Weymouth New Testament
among whom you also, called, as you have been, to belong to Jesus Christ, are numbered:

- Not in the original text !

World English Bible
among whom you are also called to belong to Jesus Christ;

Young's Literal Translation
among whom are also ye, the called of Jesus Christ;

- All the translations are similar except two who add words !

 

[JLG]

https://biblehub.com/romans/1-7.htm

Romans 1:7

Verse (Click for Chapter)

New International Version
To all in Rome who are loved by God and called to be his holy people: Grace and peace to you from God our Father and from the Lord Jesus Christ.

New Living Translation
I am writing to all of you in Rome who are loved by God and are called to be his own holy people. May God our Father and the Lord Jesus Christ give you grace and peace.

English Standard Version
To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Berean Study Bible
To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.

Berean Literal Bible
To all those being in Rome beloved of God, called saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

King James Bible
To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

New King James Version
To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

New American Standard Bible
to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

NASB 1995
to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

NASB 1977
to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Amplified Bible
[I am writing] to all who are beloved of God in Rome, called to be saints (God’s people) and set apart for a sanctified life, [that is, set apart for God and His purpose]: Grace to you and peace [inner calm and spiritual well-being] from God our Father and from the Lord Jesus Christ.

Christian Standard Bible
To all who are in Rome, loved by God, called as saints. Grace to you and peace from God our Father and the Lord Jesus Christ.

Holman Christian Standard Bible
To all who are in Rome, loved by God, called as saints. Grace to you and peace from God our Father and the Lord Jesus Christ.

American Standard Version
to all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Aramaic Bible in Plain English
To all who are in Rome, beloved of God, called and holy: Peace and grace be with you from God Our Father and from Our Lord, Yeshua The Messiah.

Contemporary English Version
This letter is to all of you in Rome. God loves you and has chosen you to be his very own people. I pray that God our Father and our Lord Jesus Christ will be kind to you and will bless you with peace!

Douay-Rheims Bible
To all that are at Rome, the beloved of God, called to be saints. Grace to you, and peace from God our Father, and from the Lord Jesus Christ.

Good News Translation
And so I write to all of you in Rome whom God loves and has called to be his own people: May God our Father and the Lord Jesus Christ give you grace and peace.

International Standard Version
To: Everyone in Rome, loved by God and called to be holy. May grace and peace from God our Father and the Lord Jesus, the Messiah, be yours!

Literal Standard Version
to all who are in Rome, beloved of God, called holy ones: Grace to you and peace from God our Father and the Lord Jesus Christ!

New American Bible
to all the beloved of God in Rome, called to be holy. Grace to you and peace from God our Father and the Lord Jesus Christ.

NET Bible
To all those loved by God in Rome, called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ!

New Revised Standard Version
To all God’s beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

New Heart English Bible
to all who are in Rome, loved by God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Weymouth New Testament
To all God's loved ones who are in Rome, called to be saints. May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

World English Bible
to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Young's Literal Translation
to all who are in Rome, beloved of God, called saints; Grace to you, and peace, from God our Father, and from the Lord Jesus Christ!

 

[JLG]

NTW

to all those who are in Rome as God’s beloved ones, called to be holy ones: May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.

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Ellicott's Commentary for English Readers

(7) In Rome.--It is to be observed that one MS. of some importance, the Codex Boernerianus, omits these words. The same MS., with some others, alters the next phrase, "beloved of God" to "in the love of God," thus substituting for the special address to the Romans a general address to all "who are in the love of God." Traces of a similar reading appear to be found in the two earliest commentators on the Epistle, Origen (ob. A.D. 253) and the Ambrosian Hilary (A.D. 366-384). The Codex Boernerianus also omits the words "at Rome" in Romans 1:15, while at the end of the Epistle it interposes a blank space between Romans 14, 15. These peculiarities give some support to the theory that the Epistle to the Romans was circulated, most probably with the sanction of the Apostle himself, in the form of a general treatise, with the personal matter eliminated. This theory will be found more fully discussed in the Notes on the last two chapters.

Beloved of God.--Reconciled to God through the death of His Son, and therefore with the barrier that separated you from His love removed.

Called to be saints.--Consecrated or set apart by His own special summons, brought within the sphere and range of the holy life.

These epithets, high-sounding as they are, if applied by a modern writer to a modern church would seem to be indiscriminating or conventional, but as coming from St. Paul they have not yet lost their freshness and reality. They correspond to no actual condition of things, but to that ideal condition in which all Christians, by the mere fact of their being Christians, are supposed to be. They are members of the new Messianic kingdom, and share in all its privileges. The Apostle will not let them forget this, but holds it up before them as a mirror to convict them if they are unfaithful.

Grace . . . and peace.--May God and Christ look favourably upon you, and may you enjoy, as the result of that favour, the peace and composure of mind which is the proper attribute of the Christian.

The terms "grace" and "peace" nearly correspond to two ordinary forms of Jewish salutation, the first of which has also something of a counterpart among the Greeks and Romans. But here, as elsewhere, the Apostle has given to them a heightened and deepened Christian signification. Grace is the peculiar state of favour with God and Christ, into which the sincere Christian is admitted. Peace is the state of mind resulting from the sense of that favour.

"The joy Thy favour gives,

Let me again obtain."

Pulpit Commentary

Verse 7. - To all that be in Rome, beloved of God, called to be saints (cf. κλητὸς ἀπόστολον, in ver. 1). Bengel's view, that by ἀγαπητοῖς Θεοῦ are specially meant the Jewish Christians, as being "beloved for the fathers' sakes" (Romans 11:28), and by κλητοῖς ἁγίοις the Gentile converts, is untenable. Both phrases are applicable to all. The word ἁγίοι, be it observed, is elsewhere used to denote all Christians, without implying eminence in personal holiness (cf. 1 Peter 2:9, ὑμεῖς δὲ... ἕθνος ἄγιον). Grace to you and peace from God our Father and the Lord Jesus Christ. The union, here and elsewhere, of Jesus Christ with the Father as imparting heavenly blessing, implies his Deity no less than any dogmatic statement could do; for it is surely impossible to conceive the apostle thus associating with the Godhead one whom he regarded as a mere human being. The same form of benediction is found at the beginning of all St. Paul's Epistles, and there can be no doubt that its meaning is as given above. For, though here, in 1 and 2 Corinthians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon, this collocation of words might allow the rendering, "Grace... from God, the Father of us and of the Lord Jesus Christ," yet in Galatians, 1 and 2 Timothy, and Titus, it is obviously inadmissible. And even without these instances the true meaning would have been probable from ἡμῶν coming before Ἰησοῦ Ξριστοῦ. If the apostle had intended to express a common Fatherhood of God, he would surely not have written, "Our Father and Christ's," but rather, "Christ's and ours" (cf. John 20:17).