RickBrannan/categorize_bib_lang_grammar huggingface dataset:
in all things God works (NIV) (BSB, RSV, NIV, GNT, NJB, CEV, NCV)
in my spirit (NASB) (BSB, RSV, NIV11, NJB, KJV, NASB, NET, NABRE, ESV)
in order somehow (ESV)
in the spirit, [and] not in the letter (KJV) (KJV, NABRE)
incorruptible (NASB)
intercedes for us: The word intercedes refers to speaking to someone on behalf of someone else.
is blasphemed: This word refers to hurting someone’s reputation.
is interceding: The word interceding refers to speaking to someone on behalf of someone else.
it is necessary: The Greek is literally “it-is-necessary to.” It indicates that the only right thing to do is to be in subjection.
just as (NIV11) (NIV11, NASB, KJV, NET)
language-groups
might be destroyed (RSV) (RSV, NIV, GNT, NJB, NASB, NABRE, KJV, GW, REB)
mistreat (CEV)
natural function (NASB)
no one does what is right (GNT) (GNT, NJB, CEV)
nor is circumcision only outward and physical: The word nor means “and not.” For example:
nullify: The Greek word that the BSB translates as nullify means “to make ineffective/useless.” It is the same Greek word translated “nullify” in 3:3.
obedience to the faith (KJV) (KJV, JBP)
offspring: Here the word offspring refers to descendants.
passions (ESV)
persist in sin (REB)
powers above…powers below (CEV) (NLT, GW, CEV)
precepts (ESV)
present (ESV)
prevail when you judge (NIV) (BSB, NIV, NJB, NRSV)
produces: The word produces means “to cause.” For example:
quickly (NASB) (GNT, NJB, NASB, ESV, NABRE, NRSV, NET, NCV)
rebellious (GNT) (GNT, NJB, NLT, GW)
resembling (ESV)
resulting in (NASB)
rich root (NABRE)
rightly (ESV)
root: Many scholars believe the root refers to Abraham or perhaps Abraham, Isaac, and Jacob, as in 11:16.
sees into (GNT)
separate: Here the word separate is used figuratively.
sin ruled (GNT)
sought so earnestly (NIV) (NIV, NLT, NET)
spiritual and not literal (RSV) (RSV, GW, CEV, REB)
striving for (GW) (GW)
stubborn (NET) (BSB, NIV, NASB, NET, CEV, NCV)
stumble…fall: These two clauses are figures of speech.
suppose (ESV)
the Spirit is life (KJV) (KJV, NRSV, ESV)
the apostle (NIV) (BSB, NIV, KJV, NLT, NABRE)
the commandment: The word commandment is singular and probably refers to the one law Paul mentioned in 7:7: “You shall not covet.”
the future (BSB) (BSB, NIV, GNT, CEV)
the heights…the depths (NJB) (BSB, RSV, NIV, NJB, NASB, KJV, ESV, NABRE, NET, REB)
the one who has faith in Jesus: The word faith means “to believe.” Some languages must use a verb for the meaning of faith.
the pattern of teaching (NABRE) (BSB, NIV, NJB, NRSV, NASB, KJV, NET, REB)
the present (BSB) (BSB, NIV, GNT, CEV)
the privilege of being an apostle (GNT) (GNT, NABRE, REB, NCV)
the root and fatness of the olive tree (KJV) (KJV, REB)
the root is holy: 11:16d refers to branches, so here the word root refers to the main root of a tree.
the spirit (NJB) (NJB, KJV, NABRE, GW, REB)
the spirit of holiness (NRSV) (NRSV, GW, NABRE, KJV)
there is a difference between God’s gift and the sin of one man (GNT) (GNT, NJB, GW, CEV, NET, NCV)
they did not know (NIV) (NIV, GNT, NASB, NCV)
thoroughly (BSB) (BSB, RSV, GNT, NASB, ESV, KJV, GW, NET, REB, NCV)
through the Spirit of holiness (NIV) (BSB, NIV, NLT, NABRE, NCV)
through the sin of one man (GNT) (GNT)
to be a sin offering (NIV) (BSB, NIV, NJB, NASB, CEV, NCV)
to execute wrath on (NRSV) (BSB, NIV, NJB, NRSV, KJV, NASB, NET, NABRE, NLT, REB, NCV)
tribulation (ESV)
turn…away (NIV) (NIV, NABRE, NLT)
unceasingly (REB) (GNT, NET, REB)
uncivilized (CEV)
under the dominion of sin (NJB) (RSV, NIV11, GNT, NJB, NABRE, NLT, GW, CEV, REB)
we (NET) (BSB, RSV, NIV, NJB, NASB, NABRE, ESV, KJV, NET, GW, NLT)
we conquer overwhelmingly (NABRE) (GNT, NABRE, NASB, NLT, GW, NET, REB, NCV)
were not faithful (GNT) (ESV, RSV, NIV11, GNT, NJB, NABRE, NLT, GW, REB, NCV)
what is right (GNT) (GNT, NJB, NLT, CEV, GW)
which was already as good as dead (NRSV) (GNT, NRSV, NASB, GW, KJV)
who was a descendant of David: Here the Greek clause is literally “the one having come from the seed/semen of David.” For example:
will not be disappointed (GNT) (GNT, NASB, CEV, NCV)
with finality (NIV) (BSB, RSV, NIV, NLT, CEV)
with groans of deep/strong feelings that we^(incl)^ cannot say/speak in words.
with speed (NIV) (NIV, NLT, CEV)
without (KJV)
without hesitation (NJB) (NJB)
you also will be cut off: This clause is passive.
zeal (RSV) (BSB, RSV, NIV, ESV, NABRE, NET, REB)
¶ And if/since we^(incl)^ have become dead with Christ,
¶ And we (incl) know this:
¶ But through/in your stubbornness and unrepentant heart/insides/mind,
¶ Do^(plur)^ that, knowing this time in which we live.
¶ For if/since we^(incl)^ have been joined with him/Christ when we experienced a death like his,
¶ In the same way, the Spirit also helps/aids us (incl) when we are weak,
¶ Therefore, as/like from one sin came condemnation/punishment for all people,
¶ Therefore, look/listen^(sing)^.
“Jesus is Lord”: In some languages, indirect speech would be more natural here.
(In Greek, the singular “seed” can refer to either a singular seed or plural seeds, so it is grammatical for “seed” here to take the plural verb ending.)
4:9 starts with the Greek conjunction that probably introduces the next topic that Paul wanted to write about.
A Greek clause with no verb usually implies the verb “is/be” in an English translation.
Alford (page 353) says, “To…connect it with (believe)…is against Paul’s usage, who never connects (it) with a neuter infinitive,—and not justified by Phil.
Also some languages must translate reconciliation as a verb.
Also, this phrase is emphasized in the Greek clause by being first in the clause.
But many English versions use the present tense, because the English present tense is used to indicate a general statement.
But since there is only one “if” and one “then,” the singular “if-clause” and “then-clause” is used.
But some languages do not use descriptive relative clauses.
But that conflicts with the use of the present tense.
But that requires changing the established marking on the verb from present tense to future tense.
But the descriptive genitive is possible here.
But the noun life describes an event.
But typically in a passive clause the Greek word hupo (“by”) or dia (“through”) to indicate, in this case, who is doing the instructing.
But unlike the English simple past tense, the Greek aorist “tense” does not imply that they have stopped obeying.
By specifying “him” as God, it turns the who-clause into a descriptive relative clause, and some languages do not use that kind of relative clause.
By using the singular brother, Paul referred generally to any believer, where the plural might imply all the believers in Rome.
Cranfield (page 64) says, “we are inclined to think that the most probable explanation is that which (taking kata as meaning ‘according to’) understands the phrase to refer to the Holy Spirit, who, as given by the exalted Christ, is the manifestation of His power and majesty, and so the guarantee of his having been appointed Son of God in might.” Young (pages 98–99) says, “The idea of ‘with regard to’ is expressed by kata with the accusative in Romans 1:3–4.” Young also does not include “means” as an option for any occurrence of kata.
Despite this, in some languages the future tense is more natural.
English can use the simple present tense for that meaning.
For natural English a verb must be used.
He continued to use the singular “you,” as in the previous section.
He does not list Romans 1:5 under any other genitive category.
He lists “the God of hope” (Romans 15:13), “the God of peace” (Romans 15:33), and “the God of steadfastness and of encouragement” (Romans 15:5) as clear examples of the genitive of product.
He mentions Romans 1:5 “(perhaps)” as an example of this genitive category.
He says: The Greek and the BSB use the present tense here, as in 9:15.
Hendiadys is a figure of speech in which two words connected by a conjunction are used to express a single notion that would normally be expressed by an adjective and a substantive.
Here the clause is active not passive.
Here the if-clause (7:3a) comes after its consequence (7:3b).
Here the present tense indicates what is said in 10:6–7 is something a person right with God would say at any time.
Here the word for introduces a purpose clause.
However, some English versions do not see contrast here and so omit the conjunction.
I appeared (GNT) (GNT, NJB, CEV)
If it only referred to calling Abraham the father of many nations, Paul probably would have used the aorist tense rather than the (general/gnomic) present tense.
If possible, translate the pronoun Him literally.
If that is true in your language, use the present tense.
If you cannot use a passive clause, you may want to:
If you translated with the plural for “one person” in 14:2a, you should use the plural here as well.
In English it is more clear to translate the Greek as a promise with the future tense.
In English the implied subject is translated the promise and refers to God’s promise, as in 4:13a.The topic of 4:13–14 is the promise.
In English, this is the past tense.
In Greek, this clause is passive.
In a Greek passive clause, the person who actually did it is in a phrase that begins with hupo.
In many languages the word then (or “so”) must be first in the clause, as in the above example.
In many languages, no conjunction would imply that.
In some languages a fulfilled purpose clause must be translated as a result clause.
In some languages a plural would be more natural.
In some languages a purpose clause always indicates an unfulfilled purpose.
In some languages a purpose clause implies that it has not yet become true.
In some languages a purpose clause indicates something that has not yet happened.
In some languages a purpose clause indicates that something has not happened yet.
In some languages a result clause must be used for that meaning.
In some languages a simple past tense would indicate the correct meaning.
In some languages a simple singular might indicate that Paul was thinking of one specific person.
In some languages a singular you would only be used in a letter addressed to one person.
In some languages a verb is required or more natural here.
In some languages a verb must be used for the noun love here.
In some languages a verb must be used.
In some languages an active clause must be used.
In some languages an “and,” another connecting word or phrase, or no conjunction would better indicate that meaning.
In some languages it is more natural to add a possessive pronoun to the word sin.
In some languages it is more natural to allow the context to indicate the connection and not translate the conjunction.
In some languages it is more natural to combine these two clauses into one clause.
In some languages it is more natural to have the main clause (7:6b) before the reason clause (7:6a).
In some languages it is more natural to make the word sin plural.
In some languages it is more natural to omit the conjunction and allow the context to imply the connection.
In some languages it is more natural to omit this conjunction and allow the context to imply that connection, as the BSB does.
In some languages it is more natural to omit this conjunction and allow the context to imply that connection.
In some languages it is more natural to omit this conjunction and allow the context to indicate the connection, as the BSB does.
In some languages it is more natural to omit this conjunction, as the BSB does.
In some languages it is more natural to repeat the verb walk in the second part.
In some languages it is more natural to translate the revelation of as a clause with a verb.
In some languages it is more natural to use plurals, as the NJB does above.
In some languages it is more natural to use the plural in a general reference.
In some languages it may be clearer to omit the conjunction and imply the connection.
In some languages must use a verb for the meaning of faith.
In some languages the first part must have a verb.
In some languages the if-clause may come second.
In some languages the plural for law is more natural, since there is more than one law.
In some languages the plural is used for that meaning.
In some languages the plural is used to refer generally.
In some languages the plural word would be more natural here.
In some languages the plural would be more natural.
In some languages the present tense would better indicate that meaning.
In some languages the subject must be repeated here.
In some languages the word Lord must connect to a noun.
In some languages these two words cannot be translated as nouns.
In some languages using a past tense indicates that it is no longer true in the present.
In some languages using the past tense would clearly indicate that Jesus no longer loves us.
In some languages, it is more natural to include a verb here.
In some languages, it is more natural to include a verb or verbs.
In some languages, the conjunction must be first in the clause.
In some languages, the plural would more clearly refer to believers in general.
In some languages, the word judgment must be translated as a verb.
In some languages, this word must be a verb.
In some languages, using an if-clause would have a different meaning.
In that case this verb refers to understanding who God is.
In that case: The phrase In that case here refers to generally “at this time.” It goes with the present tense of the verb “do.” It refers to the current time and situation in Paul’s life.
In the Greek, the phrase all things is the subject of this clause.
In the Greek, there is no verb in this question, but Shall is implied from 8:35a.
In the Greek, this clause is passive.
In the Greek, this phrase has no verb.
In the Greek, this word is emphasized by being before the verb.
It connects to the Greek verb that means was declared.
It does not indicate a plural: gifts.
It introduces a direct quote here.
It introduces an indirect quote here.
It is a rhetorical question.
It is not the verb “to look,” but a word used to put attention on what follows.
It is recommended that you follow interpretation (1), because interpretation (2) forces the plural Greek relative pronoun to connect to the singular fruit, but that is not good Greek grammar.
It is sometimes called “grounds.” It does not indicate direct cause, as a reason-result relationship between clauses does.
It may be more natural in your language to not use a conjunction here.
Make this clause a separate rhetorical question.
Many English versions omit the conjunction and allow the context to indicate the connection.
Most English versions like the BSB change it into an active verb with a general subject.
Nicoll (page 600) says, “probably the use of the relative instead of the participle suggests that the sentence is to be read not as an interrogative, but as declaratory.”
Note that the NIV also translates the Greek passive clause as an active clause.
Note that the first two examples above change the Greek passive to an active clause.
Omit the conjunction.
Others use a first or second person subject.
Paul used the singular here.
See Wallace (page 106) genitive of product [which produces].
See Wallace (page 79), descriptive genitive.
See Wallace (pages 104–106) for his category of “Genitive of Production/Producer.”
Several English translations use the present tense here.
So some English versions translate the Greek conjunction as However.
Some English versions omit this conjunction (perhaps because of another “because” in 2:1c) and allow the context to indicate the connection.
Some English versions omit this conjunction, perhaps because of the same conjunction occurring in 3:22c.
Some languages cannot use a passive clause.
Some languages do not have a passive construction.
Some languages do not have words like “let” or “may.” Instead they use the future or other tense.
Some languages do not use possessive pronouns with God.
Some languages have a word or phrase that indicates this if-clause is a situation that was not true.
Some languages may need to express this noun phrase with a verb.
Some languages may need to use the plural here too.
Some languages must add a possessive pronoun.
Some languages must have a noun such as “things” or “deeds” to go with the good.
Some languages must have a verb.
Some languages must translate it as an active clause.
Some languages must translate it with an active clause.
Some languages must translate the phrase was raised as an active clause.
Some languages must translate with a verb other than be.
Some languages must translate with an active clause.
Some languages must translate without a passive clause.
Some languages must use a clause that is not passive here.
Some languages must use a non-passive clause here.
Some languages must use a verb for circumcision in an active clause here.
Some languages must use a verb for the word death.
Some languages must use a verb here.
Some languages must use a verb instead.
Some languages must use a verb.
Some languages must use the plural and translate without the metaphor.
Some languages only have an adjective meaning “true” and so must add a noun.
Such a long if-clause may not be natural or easy to follow in some languages.
The BSB adds the verb be.
The BSB does not translate this conjunction.
The Greek and the BSB use the present tense here, as in 9:15.
The Greek and the BSB use the present tense here.
The Greek begins with a conjunction that is usually translated as “for.” The BSB omits this word.
The Greek begins with conjunction that is usually translated as “or.”
The Greek changes case from genitive, to connect to “full,” to accusative.
The Greek clause refers generally to a past event.
The Greek conjunction here is usually translated as For.
The Greek does not have a conjunction to connect to the previous verses.
The Greek here has no conjunction.
The Greek here is present tense, indicating something that happens generally, past, present and future.
The Greek is in the future tense.
The Greek is singular but refers to anyone.
The Greek is singular, but it refers to any of the governing authorities in 13:1a.
The Greek is the future tense.
The Greek is the regular past tense.
The Greek present tense does not indicate that Paul would continue to speak for some time.
The Greek present tense indicates here that creation is groaning at the present time.
The Greek present tense indicates that God was able to do what he promised then and he is able to do what he promised now and will be able to do what he promised in the future.
The Greek present tense indicates that Paul wanted to reassure the believers in Rome that what he was about to say is true.
The Greek present tense indicates that this transformation occurs over time; it does not happen all at once.
The Greek tense indicates that God has already condemned this person and that condemnation remains in effect.
The Greek tense indicates that Isaiah spoke before Paul’s time and that his words are still in effect.
The Greek tense indicates that they continued to do these things at that time.
The Greek tense indicates that they were doing those things over a period of time.
The Greek tense indicates that this is a complete event.
The Greek tense is a simple past.
The Greek tense is the future tense (“will we say”).
The Greek tense on the verb indicates that Paul spoke in summary about becoming God’s counselor.
The Greek tense on the verb indicates that Paul spoke in summary about knowing.
The Greek tense on this verb usually is translated as past tense.
The Greek tense usually refers to a past event.
The Greek verb has the ending that indicates third person plural (“they” or a group mentioned in the clause).
The Greek verb has the present tense ending and so means is.
The Greek verb here is more literally “we are killed.” This clause is passive.
The Greek verb here is passive, but the subject of the verb is not clear.
The Greek verb here is past tense.
The Greek verb here refers to asking at any time.
The Greek verb is also present tense, indicating that they continue to do this.
The Greek verb is present tense says, but Isaiah wrote the words of 10:20b–c over seven hundred years before Paul lived.
The Greek verb krinō, “judge” is never considered “deponent,” meaning that the passive ending really has an active meaning.
The Greek verb that the BSB translates as dishonoring is passive.
The Greek word here has the form that usually indicates past tense.
The Greek word here is in the future tense, again referring to any time in our future.
The Greek word is present tense, indicating that Paul was continuing to want very much to see the believers in Rome.
The Greek word is singular, but refers in general to anyone.
The Greek word that the BSB translates as I keep on doing is present tense like it is in 7:15c (“I do”).
The Greek word that the BSB translates as can is literally the future tense.
The Greek word that the BSB translates as can resist uses the perfect tense in the Greek.
The Greek word that the BSB translates as say is singular, but refers generally to anyone.
The Greek word that the BSB translates as strengthen is passive.
The clause is passive.
The clause what shall we say is also the then-clause after the if-clause.
The clause you were cut is passive.
The conjunction For introduces support for Abraham not being able to boast before God in 4:2c.
The conjunction introduces an explanation of what Paul said in 2:27.
The conjunction so introduces a result of Adam’s sin.
The if-clause begins in 2:17a and continues to 2:20c.
The noun death describes an event.
The noun destruction refers to an event.
The only phrase in the entire Greek New Testament which interprets kata with accusative case as “through” or “by means of” occurs in Matthew 1:20, 2:12, 2:13, 2:19, 2:22, and 27:19.
The past tense here does not imply that Jesus no longer loves us.
The phrase Through Isaac is put in the front of the clause to emphasize it.
The phrase by the Spirit is emphasized by being first in the clause.
The phrase in all these things is emphasized by being first in the clause.
The phrase in order that introduces a purpose clause.
The phrase so that introduces a purpose clause.
The phrase with my flesh is emphasized by being in front of the verb in the Greek clause.
The phrase with my mind is emphasized by being in front of the verb in the Greek clause.
The phrase with your heart is emphasized by being first in the clause both in the Greek and in the BSB.
The phrase with your mouth is emphasized by being first in the clause both in the Greek and in the BSB.
The present tense does not indicate that the punishment is occurring at this moment.
The present tense here indicates that Gentiles show this throughout their lives.
The present tense here refers to any time.
The present tense indicates an ongoing action.
The present tense indicates that the killing continues.
The present tense indicates that this is how the person lives at this time.
The present tense probably indicates that when a person believes, God declares him righteous.
The present tense refers to the ongoing effort of the believer to not follow the temptations of sin.
The pronoun Him here refers to God.
The pronoun You is singular.
The subject is all.
The subject is children.
The subject is seed/descendants.
The subject is still “you (plur).”
The temporal prefix, ‘fore-’ (pro-), indicates further that God’s choosing of Israel took place before any action or status on the part of Israel that might have qualified her for God’s choice.”
The unless-clause asks what might have happened if he had not left some and then answers what might have been in that case.
The verb does not refer to a speech act such as “declare” or an act of proving something.
The verb have been saying here is in the present tense.
The verb here is in the past tense.
The verb is a negated present command.
The verb is present tense, but Isaiah wrote the words of 10:16c over seven hundred years before Paul lived.
The verb is present tense, but Moses wrote the words of 10:16c over 1,500 years before Paul lived.
The verb is present tense, but Moses wrote the words of 10:5b over 1,500 years before Paul lived.
The verb is present tense, which here indicates an ongoing effort.
The verb is present tense.
The word You is singular in the Greek.
The word fruit is still technically singular in the Greek.
The word standard is singular, so refers to something that the whole of the law of Moses demands that people be.