Lectionary Year A
June 16, 2002
Romans 5:1-8
Initial Acquaintance
(JFC) A. COMPARISON OF TRANSLATIONS
The New Revised Standard Version footnotes the first pronoun
in this
pericope, "Other ancient authorities read "let us." And for "pros ton
theon", NRSV has, "with God". The sense of the message can be expressed
either way. NRSV also footnotes "te pistei", "Other ancient
authorities add "by faith"." Wouldn't hurt to add it, but it seems understood
even if unstated. In verse 3, NRSV reads "we also boast" with a footnote,
"Or let us". And, at the end of verse 7, NRSV translates "kai tolma
apothanein" as "might actually dare to die". That suggested translation tells
the story well.
The New American Standard Bible footnotes, in verse 1, for "eirenen
echomen", "Two mss read 'let us have'." Then, in verse 2, reads, "we have
obtained our introduction by faith into this grace" and "we exult in hope of
the glory of God". That latter phrase gets another footnote. It reads,
"Or let us exult". In verse 3, they translate "thlipsesin" and "tribulations" and
"hupomonen" as "perseverance". In the next verse (4) they translate "dokime" as
"proven character". In verse 6, they translate "hemon asthenon", "while we
were still helpless".
(JFC) B.TEXTUAL CRITICISM
In verse 1, many Manuscripts would replace the indicative "echomen" with
the subjunctive "ecHomen". Metzger cites "far better external support" for
the replacement, a majority of the Committee agreed to follow internal
evidence in this case & retain the indicative. Metzger further justifies,
"Since in this passage it appears that Paul is not exhorting but stating
facts ("peace" is the possession of those who have been justified), only
the indicative is consonate with the apostle's argument." Furthermore, for
this change, Metzger refers to the almost non-existent difference in first
century pronunciation between o and w. Finally, Romans 8:30, 5:9 &
Philippians 3:9 support as they expand and/or at least allude to such
indicative descriptions.
In verse 2, the [te pistei] could be omitted
entirely by several witnesses and introduced by "en" by others. Still others
prefer to retain it as if originally intended. Metzger notices that "the
sense is not materially changed" by the presence of these words in this
text. Since the word "pisteos" occurs in verse 1, that suffices for the
readers' and hearers' comprehension. Into verse 2, a few Latin Manuscripts
would insert "filiorum". Is that word the source of the NASB's footnote, "Or
let us exult"?
Then in verse 3, a very few witnesses would add the word,
"touto", presumably to add emphasis to "this (matter) just mentioned", i. e.,
God's glory in which we exult/rejoice/boast. Furthermore, in that same
verse, some witnesses would read "kauchomenoi" for "kauchometha".
Verse 6
begins with some revisions to the rather weak words in the textus receptus.
Metzger believes it is the "earliest attainable reading preserved in the
manuscripts".
(JFC) C. ROUGH TRANSLATION
1 Now that we are justified by faith, peace we do have according to the
God the Lord of ours Jesus Christ 2 through whom also the right of access
we have in order to have stood firm [in this promise] and have boasted in
the glory of God. 3 Not only that but also do we boast in the suffering,
knowing that suffering endurance produces, 4 and the endurance character,
and the character, hope. 5 And this hope does not put us to shame, for the
love of the God has plunged into the hearts of ours through the Spirit Holy
of the One having been given to us. 6 For even Christ we exist for our
weakness even according to a season beyond the godless face of death. 7
For hardly in favor of a righteous one will one be mortal: yet on behalf of
the good, possibly, will one be brave enough to face death; 8 yet
demonstrates for us the love of the God, since for even the sinful there
exists Christ beyond us being mortal.
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