Romans 12

a sacrifice⁠—living, holy, and pleasing to God
This translation renders living (ζῶσαν; zōsan), holy (ἁγίαν; hagian), and pleasing to God (εὐάρεστον τῷ θεῷ; euareston tō theō) as three separate descriptions of sacrifice (θυσίαν; thysian). Instead of translating this listing as something like “…living and holy, pleasing to God” or even as “a living sacrifice, holy and pleasing,” it is best to see Paul’s listing as three distinct descriptions modifying “sacrifice” here. Thus, this present translation best captures Paul’s intent that believers are to present their bodies as a sacrifice which is to be (1) living, (2) holy, and (3) pleasing to God. By Paul’s exhortation, it is when believers present a sacrifice that is all three that this sacrifice is their “spiritual service of worship,” and is likewise in line with their not being “conformed to this world but transformed by the renewing of [their] mind” (cf. v. 2). This is a fitting start to the rich truths which Paul instructs the church in the chapters that follow.

pleasing
While some translations have “acceptable,” the English gloss “pleasing” better captures the nuance of the Greek term εὐάρεστος (euarestos). The term is comprised of the prefix εὐ (eu) meaning “good” (e.g. “eulogy” for “a good word”), and άρεστος (arestos) which is used for something that satisfies another (cf. John 8:29; Acts 12:3; 1 John 3:22). This is why some understand this to mean “well-pleasing,” but the important point is that the heart of the term refers to the idea of satisfaction. As believers present themselves to God in Christ and in dependence upon His Spirit to reform their lives, He will recognize them as creatures who are alive, holy, and pleasing in His sight. Such characteristics are satisfying to God, for they are reflections of Himself (cf. Rom 11:36).

approve
“Approve” is from δοκιμαζω (dokimazō), which has the notion of testing something and finding that thing “approved” (e.g., James 1:12). The same word also occurs in Romans 1:28 and 2:18. What occurs in Romans 12–16 is a series of reversals with earlier parts of Romans: In 1:28 and 2:18 people approve of the wrong things. But here in 12:2, because of the gospel, they approve of what is right.

pleasing
Refer to the discussion on verse 1 above. In this context, the term refers to how believers are to align their loves and loyalties to the things that God sees as pleasing (cf. Phil 1:9–11), not the things that are corrupted or less satisfying.

to each one
“To each one” gives a better translation of the Greek term παντὶ (panti) in this context. Since it appears in the singular and is qualified by “among you,” which is plural, the translation “each one among you” conveys both the specificity of individuals and how they are addressed in the context of a larger group. Such a construction helps to communicate Paul’s point: No one is excluded from the grace of Paul’s message. Rather, each one receives this as a message addressed to him or her personally by Paul himself.

but having
Though many translations begin a new sentence in this verse, the Greek construction used here (ἔχοντες δὲ; echontes de) suggests that this is meant to connect with and continue the thought in verse 5. Paul uses the same kind of construction (participle + δὲ [de]) elsewhere to continue a thought based on what was previously said (e.g., Rom 2:8; 4:5; 6:22), and it is used in the same way here. Thus, verses 5–6 together describe how on the one hand we are members of one body but on the other hand we all have different gifts, as Paul elaborates the point introduced in verse 5.

generosity
The Greek word ἁπλότης (apolotēs) used here communicates the idea sincerity, integrity, and uprightness of motive. In contexts in which giving is involved, this implies the idea of generosity, not so much as a quantity but as a motive. Thus, Paul is speaking here of giving with a mindset that allows one to give freely and generously because one is not hindered by selfish motives. Paul uses this word is used in the same way in 2 Corinthians 8:2, 9:11, and 9:13, where it is also consistently translated “generosity.” In contexts where giving is not involved, it is rendered as simplicity (2 Cor 11:3) or integrity (Eph 6:5; Col 3:22).

by abhorring
Verses 9–13 feature a string of participles which all fall under the main verbal idea, “Let love be without hypocrisy.” This connection is also substantiated by the Greek dative clauses which follow this verbal idea, which grammatically modify something that came beforehand, but the key distinctive feature in this context is the fact that Paul wrote this as one long sentence of participles. Some English translations will grammatically isolate these participles and treat them like individual commands, but while the imperatival force is present, Paul’s grammatical construction here differs from the string of explicit commands that appears, for example, in 1 Thessalonians 5:14–22. Because of that, the translation here should reflect Paul’s distinctive grammar, and when the participles are maintained in the English translation, readers will be able to detect how these “commands” all share a common thread and tie back to the idea of genuine love. In one way or another, the participles explain what unhypocritical love looks like within the body of Christ.

giving preference
Refer to the discussion on verse 9 above.

being fervent
Refer to the discussion on verse 9 above.

affliction
“Affliction” translates the Greek term θλίψις (thlipsis), which is usually rendered “tribulation” in eschatological contexts (e.g., Matt 24; Mark 14; Rev 2; 7:14), and “affliction” elsewhere when it refers more generally to pain (e.g., Acts 7:10; 14:22). The term itself refers to a form of pressure that brings distress, and the English gloss of “affliction” is consistent throughout the book of Romans (cf. 2:9; 5:3; 8:35), helping readers to see that Paul is connecting this point to the previous passages about believers in affliction (5:3; 8:35). A Christian’s hope gives him or her a joy that enables one to endure affliction, because a Christian knows that no pressure will ever be able to separate him or her from the love of Christ that will bring them to God.

being devoted
Refer to the discussion on verse 9 above.

pursuing
“Pursuing” reflects the common literal gloss of the Greek term διώκω (diōkō). It appears as “pursue” elsewhere in Romans (cf. 9:30, 31; 14:19) and is behind the gloss “persecute” in the next verse (12:14). In this context, the term signifies how Christians are to be those who are driven to display hospitable care for others.

by being…not being…associating
As in verse 9, this section (vv. 14–21) is largely a couple main commands filled out by participles. In other words, this section explains how to bless those who persecute and rejoice/weep with those who rejoice/weep. With this, there are three major sections of Romans 12—one about dedicated service, one about how we should love, and the third about how we treat others. The paragraph markers already showed this, but now the translation allows the text to read the same way.

mind
Every time “mind” occurs in this verse it translates either the verb φρονέω (phroneō) or its adjectival form, φρόνιμος (phronimos). We are to be humble and of the same mind with one another—not using the wisdom of our own mind, but a mind renewed by the Spirit (νοῦς; nous in v. 2)

humble
“Humble” is the consistent translation of ταπεινός (tapeinos; cf. Matt 11:29; Luke 1:52; 2 Cor 7:6; 10:1; etc.). Sometimes it is rendered as “meek” or “lowly” in different translations, but the gloss of “humble” includes those nuances while maintaining the same gloss for readers to identify as they read. In this context, it is structurally contrasted with being “haughty” or “high-minded,” and therefore Paul is calling believers not to be high-minded in their own thinking, but to be loving and associating themselves with others of lower social standing.

paying back…respecting
For an explanation behind the translation of these participles, refer to the discussion on verse 16 above.

good
“Good” is the common translation of the Greek term καλός (kalos). While some translations might say “noble” or “right,” the notion of goodness already carries the idea of being just, especially in parallel to the previous statement on evil. The idea here is that believers are not to degenerate into those who return evil for evil, but instead, they ought to maintain an awareness and consideration for what all men, by God’s common grace, regard as good. Even if society gets twisted into all manner of sinful mindsets (cf. Rom 1), Christians are to be seen as doing what everyone would still rightly regard as “good” (cf. 2 Cor 8:21).

being at peace
For an explanation behind the translation of this participle, refer to the discussion on verse 16 above.

taking
For an explanation behind the translation of this participle, refer to the discussion on verse 16 above.