translation_id: net-engnet

book_id: ROM

label: NET translator note

text: Or “deaconess.” It is debated whether διάκονος ( diakonos ) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος ). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7 , but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος ; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον - word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.


text: Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.


text: Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


text: Or “Junias.” sn The feminine name Junia , though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7 , according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas ), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3 ], Philologus and Julia [v. 15 ]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).


text: Or “kinsmen,” “relatives,” “fellow countrymen.”


text: Or “prominent, outstanding, famous.” The term ἐπίσημος ( epishmo" ) is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [ Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν ( en ) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, ( ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7 ,” NTS 47 (2001): 76-91, who argue for the elative notion here.


text: Or “among the apostles.” See discussion in the note on “well known” for these options.


text: Or “kinsman,” “relative,” “fellow countryman.”


text: Grk “Greet the beloved.”


text: Grk “and his mother and mine.”


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


text: Grk “saints.”


text: Grk “hearts.”


text: Grk “kinsmen, relatives, fellow countrymen.”


text: . (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16 . Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter . On the other hand, H. Gamble ( The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23 , since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24 , since the mss that put the doxology after chapter almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24 , perhaps because it would be redundant before 16:25-27 . A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23 . For a full discussion, see TCGNT 470-73.