Romans 1:16

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An Exegetical Analysis of Romans 1:16

This exegetical study of Romans 1:16 is based on a b-greek discussion from Thursday, April 4, 2002. The initial inquiry sought clarification on several grammatical points within the verse: specifically, whether εὐαγγέλιον should be understood as the subject, why it appears in the accusative case, if δύναμις functions as the subject, the location of the subject within the verb ἐπαισχύνομαι, and the antecedent of ἐστιν.

The central exegetical issue revolves around the precise grammatical relationship between the two main clauses of Romans 1:16 and the identification of the subject and predicate within the second clause. The interpretation hinges on whether τὸ εὐαγγέλιον (the gospel) from the first clause continues as the implied subject of ἐστιν (is) in the second clause, with δύναμις θεοῦ (power of God) then functioning as a predicate nominative, or if δύναμις θεοῦ itself serves as the subject of ἐστιν. Furthermore, the function of the prepositional phrase εἰς σωτηρίαν (unto salvation) and its connection to the preceding elements requires careful grammatical and rhetorical analysis to determine the intended emphasis of Paul’s declaration.

Greek text (Nestle 1904)
Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι.

Key differences with SBLGNT (2010):

• Nestle 1904 uses a comma (,) after εὐαγγέλιον, whereas SBLGNT (2010) employs a semicolon (;) at this point. This is a difference in punctuation, not in the underlying text or lexical items.

Textual Criticism (NA28) and Lexical Notes

The textual tradition for Romans 1:16 is remarkably stable. The apparatus of NA28 (Novum Testamentum Graece, 28th Edition) indicates no significant textual variants affecting the primary words or grammatical structure of this verse. This suggests a high degree of certainty regarding the Greek text as presented in critical editions.

Lexical notes for key terms illuminate their semantic range and contextual implications:

• ἐπαισχύνομαι (epaischunomai): This verb, in the middle voice, means “to be ashamed of” or “to feel shame concerning” (BDAG, s.v.; Kittel, TDNT, s.v. “αἰσχύνη”). In this context, Paul emphatically declares his lack of shame regarding the gospel, implying boldness and conviction.
• εὐαγγέλιον (euangelion): Meaning “good news” or “gospel” (BDAG, s.v.; Kittel, TDNT, s.v. “εὐαγγελίζομαι”). Here, it refers specifically to the message of salvation in Christ, which is the subject of Paul’s ministry and the central theme of the epistle. Its accusative case in the first clause marks it as the direct object of ἐπαισχύνομαι.
• δύναμις (dynamis): This noun denotes “power,” “strength,” “ability,” or “inherent capability” (BDAG, s.v.; Kittel, TDNT, s.v. “δύναμαι”). In a theological context, it often refers to divine power, especially as manifested in salvation or miracles. The interpretation of whether this term functions as a subject or predicate nominative is central to the verse’s meaning.
• θεοῦ (theou): The genitive form of “God,” indicating possession or source. The phrase δύναμις θεοῦ therefore means “the power of God” or “God’s power.”
• ἐστιν (estin): The third person singular present indicative of εἰμί (eimi), meaning “is.” As a copula, its function is to link a subject with a predicate. The identification of its subject is a primary point of grammatical contention.
• σωτηρία (soteria): Meaning “salvation,” “deliverance,” or “preservation” (BDAG, s.v.; Kittel, TDNT, s.v. “σώζω”). In the New Testament, it carries a rich theological sense of spiritual deliverance from sin and death through Christ. The prepositional phrase εἰς σωτηρίαν (“unto salvation” or “for salvation”) indicates purpose or result.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical structure of Romans 1:16 presents two main interpretative possibilities for the second clause, “δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι…”:

1. The Gospel as the Implied Subject: This interpretation understands τὸ εὐαγγέλιον from the preceding clause as the implied subject of ἐστιν. In this reading, δύναμις θεοῦ functions as a predicate nominative. The structure would be: “for it (the gospel) is the power of God.” This construction emphasizes the nature of the gospel itself as the embodiment or manifestation of God’s saving power. The particle γάρ (gar, “for” or “because”) strongly links the two clauses, providing the reason for Paul’s lack of shame: because the gospel is God’s power. The phrase εἰς σωτηρίαν then states the purpose or result of this divine power.

2. “The Power of God” as the Subject: A less common, but grammatically plausible, alternative posits δύναμις θεοῦ as the subject of ἐστιν, making the clause a more independent statement: “For the power of God is for salvation.” In this case, the connection to τὸ εὐαγγέλιον is still present due to γάρ, but the emphasis shifts from the gospel being the power to God’s power existing for salvation. However, this parsing leaves δύναμις θεοῦ without an article (e.g., *ἡ δύναμις θεοῦ*) which, while not strictly required, would more strongly signal it as the subject, especially when a predicate nominative (like “the gospel” if it were explicitly stated) might be expected. The current word order with δύναμις preceding ἐστιν is characteristic of predicate nominative constructions in Greek.

Rhetorically, the first interpretation maintains a tighter cohesion between Paul’s personal conviction (“I am not ashamed of the gospel”) and the intrinsic nature of the gospel itself. It presents the gospel not merely as a message about God’s power, but as the active presence of that power for salvation. The repetition of γάρ (gar) reinforces this causal link, explaining *why* Paul is unashamed: because of the gospel’s inherent divine efficacy.

Conclusions and Translation Suggestions

Based on the grammatical analysis, especially the common use of ἐστιν with an implied subject and a predicate nominative following, the most compelling interpretation is that τὸ εὐαγγέλιον serves as the implied subject of ἐστιν, and δύναμις θεοῦ is the predicate nominative. This structure highlights the inherent nature of the gospel as the very power of God.

Here are three suggested translations, each with a slightly different emphasis:

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

   This translation explicitly states the implied subject “it (the gospel),” providing clarity regarding the antecedent of ἐστιν.

2. For I am not ashamed of the gospel; for God’s power it is, leading to salvation for all who have faith, for the Jew first and also for the Greek.

   This rendering uses an inverted word order to emphasize “God’s power” as the predicate nominative, while still affirming the gospel as the subject. It also uses “leading to salvation” to capture the dynamic purpose of εἰς σωτηρίαν.

3. For I am not ashamed of the gospel, for it is God’s saving power for everyone who believes, to the Jew first and also to the Greek.

   This translation concisely combines “power of God” and “for salvation” into “saving power,” maintaining the focus on the gospel’s inherent salvific quality and its universal scope.

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