Romans 15:18

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An Exegetical Study of Romans 15:18-19

This exegetical study of Romans 15:18-19 is based on a b-greek discussion from Tue Jul 13 06:17:45 EDT 1999. The initial inquiry centers on the proper translation of Paul’s statement in Romans 15:18-19, particularly the clause involving a double negative: οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι’ ἐμοῦ…. Standard English translations, such as the NIV, RSV, and NASB, typically render this with an “except” clause, conveying an idea like, “I will not venture to speak of anything except what Christ has accomplished through me…”

The core exegetical issue under examination is whether the Greek construction οὐ… ὧν οὐ should be interpreted literally as a double negative, leading to a translation such as “I will not dare to speak of those things which Christ has not done through me,” or if it functions as a rhetorical litotes, effectively expressing an emphatic positive statement. The discussion explores the grammatical validity and rhetorical implications of each interpretation, particularly regarding what constitutes “natural” English translation for such a Greek expression, and how Paul’s theological intent is best preserved.

οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι’ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος θεοῦ (Nestle 1904)

Key differences with SBLGNT (2010):

• For Romans 15:18-19, a comparison between Nestle 1904 and SBLGNT (2010) reveals no significant textual variants. Both editions read πνεύματος θεοῦ (Spirit of God) at the end of verse 19.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

The text of Romans 15:18-19 presents no major textual variants in NA28. The inclusion of θεοῦ after πνεύματος is consistently supported by the manuscript evidence in critical editions.

• τολμήσω (tolmēso): From τολμάω (tolmaō), meaning “to dare, be bold, venture” (BDAG). Here, Paul expresses a self-imposed limit on his boast, signifying an unwillingness to speak beyond his divine commission. KITTEL notes that τολμάω can indicate courageous action, often with a sense of presumption, but in this context, it emphasizes a careful, principled restraint.
• κατειργάσατο (katergasato): From κατεργάζομαι (katergazomai), meaning “to achieve, accomplish, perform, bring about” (BDAG). This verb highlights the decisive and complete nature of Christ’s work through Paul, implying successful and effective completion. KITTEL emphasizes the idea of working something out to its conclusion.
• ὑπακοήν (hypakoēn): “Obedience” (BDAG). The goal of Paul’s ministry is the Gentiles’ submission to and hearing of God’s will, often understood as obedience to the gospel message. KITTEL links ὑπακοή with the act of listening attentively, leading to a responsive adherence to authority.
• λόγῳ καὶ ἔργῳ (logō kai ergō): “by word and deed.” This phrase denotes the comprehensive nature of Paul’s ministry, encompassing both his preaching and his actions.
• σημείων καὶ τεράτων (sēmeiōn kai teratōn): “signs and wonders.” This common biblical phrase refers to miraculous attestations of divine power, validating the message and messenger.
• πνεύματος (pneumatos): “Spirit.” In Pauline theology, the Holy Spirit is the dynamic agent of God’s power (δύναμις), enabling the apostles’ ministry and confirming the gospel message. KITTEL provides extensive coverage of πνεῦμα, underscoring its role as the divine, life-giving power at work in salvation and mission.

Translation Variants

The central point of contention in translating Romans 15:18-19 lies in the interpretation of the Greek double negative construction: οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι’ ἐμοῦ. Two primary approaches emerge:

1. The “Except” Interpretation (Litotes): This approach, adopted by most modern English translations (NIV, RSV, NASB), understands the double negative as a rhetorical figure known as litotes. Litotes uses a double negative to affirm something positive emphatically. In this case, οὐ… ὧν οὐ is interpreted as equivalent to “nothing unless that which” or “nothing except what.” Carl Conrad, in the b-greek discussion, identifies this as a form of rhetorical litotes, akin to Latin non nulli or non… nisi expressions, arguing that this interpretation provides a more “natural” English rendering. Grammatically, this views ὧν οὐ as functioning similarly to εἰ μὴ ὧν (if not that which or except that which). Paul is thus emphatically stating that his boast is exclusively about Christ’s accomplishments through him, not about things he achieved independently.

2. The Literal Double Negative Interpretation: This approach, favored by the original questioner and supported by C.K. Barrett’s translation (“For I will not dare to say anything of the things which Christ did not carry out through me…”), adheres more strictly to the literal grammatical structure. It translates the double negative directly, suggesting Paul will not speak of *what Christ has not done*. While grammatically accurate, this rendering can sound awkward or less emphatic in English, potentially leading to confusion regarding Paul’s precise intent. Rhetorically, this interpretation misses the underlying positive affirmation that a litotes typically conveys.

Grammatical & Rhetorical Analysis:
The relative pronoun ὧν (of which, genitive plural) functions possessively or partitively, referring back to τι (anything). The literal rendering “I will not dare to speak anything of which Christ has not accomplished [anything] through me” is indeed convoluted in English. The interpretation of οὐ… οὐ as a litotes is common in Koine Greek, particularly when emphasizing exclusivity or a strong positive statement through negation. Paul’s characteristic humility and consistent centering of Christ’s work in his ministry strongly favor the litotes interpretation. By denying he will speak of anything Christ has not done through him, Paul affirms with greater force that he will *only* speak of what Christ *has* done, thereby attributing all success to Christ and avoiding self-aggrandizement. This rhetorical strategy aligns with Pauline theology, where Christ is the sole agent of salvation and effective ministry.

Conclusions and Translation Suggestions

Based on the grammatical tendencies of Koine Greek, the rhetorical patterns in Pauline literature, and the theological emphasis on Christ’s exclusive agency, the interpretation of οὐ… ὧν οὐ as a litotes conveying an emphatic positive is most justified. This avoids an unnatural English construction and accurately reflects Paul’s humble yet confident declaration of Christ’s work through him. The standard translations that use an “except” clause effectively capture this intended meaning.

1. I will not presume to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience, by word and deed.

   This translation prioritizes the rhetorical force of the litotes, offering a natural and emphatic expression of Paul’s exclusive focus on Christ’s work.

2. Indeed, I dare not speak of anything unless it is what Christ has brought about through me for the obedience of the Gentiles, through message and action.

   This option maintains a slightly more literal connection to the double negative while still conveying the sense of exclusivity inherent in the Greek construction.

3. For I only speak of what Christ has accomplished through me to lead the Gentiles to obey, by what I have said and done.

   This dynamic equivalent focuses on Paul’s limited scope of boasting, directly stating the positive intent inferred from the litotes.

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