Romans 15 — Clausal Layout (English)

independentparticipialrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

Bear with the weak — as Christ bore reproach 15:1–6

vv. 1–4 — the strong's debt; Christ's example, and Scripture's purpose

Now we, the strong, oughtindependent — the debt of the strong — Paul includes himself

to bear the failings of the weak,content — complement infinitive 1 — carry, not merely tolerate

and not to please ourselves.content — complement infinitive 2 — the negative twin

Let each of us please his neighborindependent — the positive command — each one, the neighbor

for his good, toward building up;purpose — the double goal — good, defined as upbuilding

for even Christ did not please himself,cause — καὶ γάρ — the supreme example

but, as it is written:comparative — ἀλλά — what he did instead, said in Scripture's words

'The reproaches of those who reproached you fell on me.'content — Ps 69:9 (LXX 68:10) — the righteous sufferer's words on Christ's lips

For whatever was written beforehand was written for our instruction,cause — the hermeneutic warrant — why a psalm can carry this weight

that through the endurance and through the encouragement of the Scriptures we might have hope.purpose — on the second ἐγράφη — Scripture's end: hope

vv. 5–6 — wish-prayer: one mind, one voice

Now may the God of endurance and encouragement grant you to think the same among one another, according to Christ Jesus,independent — wish-prayer (optative δῴη) — God named by v. 4's gifts

that with one accord, with one mouth, you may glorify the God and Father of our Lord Jesus Christ.purpose — the goal of unity — doxology in unison

Welcome one another — the catena of Gentile praise 15:7–13

vv. 7–9a — welcome as Christ welcomed: truth to Israel, mercy to the nations

Therefore welcome one another,independent — Διό — the whole weak/strong argument gathered into one imperative

as Christ also welcomed you,comparative — the measure — Christ's prior welcome

for the glory of God.purpose — read with Christ's welcoming — though it crowns the command too

For I sayindependent — the solemn declaration — what Christ's welcome amounted to

that Christ has become a servant of the circumcision for the sake of God's truthfulness,content — accusative + infinitive — Messiah as servant of Israel

in order to confirm the promises to the fathers,purpose — purpose 1 — the promises made good

and that the Gentiles should glorify God for his mercy;purpose — purpose 2 — coordinate with βεβαιῶσαι, not a second content of λέγω

vv. 9b–12 — the catena: four scriptures, the nations praising

as it is written:comparative — introducer 1 — the catena opens

'Therefore I will confess you among the Gentiles,content — Ps 18:49 (LXX 17:50) — David praising among the nations

and sing to your name.'content — Ps 18:49 — the couplet's second colon

and again it says:independent — introducer 2 — coordinate with καθὼς γέγραπται

'Rejoice, O Gentiles, with his people.'content — Deut 32:43 LXX — nations rejoicing WITH the people

and again:independent — introducer 3 — elliptical, the verb of saying omitted

'Praise the Lord, all you Gentiles,content — Ps 117:1 (LXX 116:1) — the shortest psalm, all nations summoned

and let all the peoples extol him.'content — Ps 117:1 — the parallel colon

and again Isaiah says:independent — introducer 4 — the prophet named, the catena's climax

'The root of Jesse will come, even he who arises to rule the Gentiles;content — Isa 11:10 LXX — the Davidic root risen to rule

in him will the Gentiles hope.'content — Isa 11:10 — ἐλπιοῦσιν: the word that launches v. 13

v. 13 — wish-prayer: the God of hope

Now may the God of hope fill you with all joy and peace in believing,independent — wish-prayer (optative πληρώσαι) — God named from Isaiah's last word

so that you may abound in hope, in the power of the Holy Spirit.purpose — εἰς τό + infinitive — filled in order to overflow

Paul's priestly ministry to the Gentiles 15:14–21

vv. 14–16 — the bold reminder, and the grace that makes Paul a priest

Now I myself am persuaded, my brothers, concerning you,independent — the captatio — Paul's confidence before his boldness

that you yourselves are full of goodness,content — the content — the Romans need no correction

filled with all knowledge,participial — the fullness doubled — goodness and knowledge

able also to instruct one another.participial — the consequence — competent to admonish each other

But I have written to you rather boldly in part,independent — the admission — epistolary aorist, ἀπὸ μέρους limiting the boldness

as one reminding you,participial — ὡς + participle — reminder, not new teaching

because of the grace given to me by Godcause — διά + accusative — apostolic grace as warrant for boldness

that I should be a minister of Christ Jesus to the Gentiles,purpose — the grace's design — λειτουργός, a cultic servant

serving the gospel of God as a priest,participial — ἱερουργέω — the gospel administered as priestly work

so that the offering of the Gentiles may be acceptable,purpose — the priest's aim — the Gentiles themselves the offering

sanctified by the Holy Spirit.participial — the consecration — the Spirit, not ritual, makes it holy

vv. 17–19 — the boast: only what Christ has worked, Jerusalem to Illyricum

Therefore I have this boast in Christ Jesus, in what pertains to God.independent — the boast owned — but located ἐν Χριστῷ

for I will not dare to speak of anythingcause — why the boast is safe — a self-limiting rule

except what Christ has worked out through me for the obedience of the Gentiles, by word and deed,relative — on τι (attracted ὧν) — litotes: ONLY what Christ worked through me

in the power of signs and wonders, in the power of the Spirit of God —phrase modifier — the means — twin ἐν δυνάμει phrases

so that from Jerusalem and around as far as Illyricum I have fulfilled the gospel of Christ,purpose — ὥστε result — the arc of the completed circuit

vv. 20–21 — the pioneer principle, sealed by Isaiah

and so making it my ambition to preach the gospel not where Christ has already been named,participial — accusative participle agreeing with με — the pioneer's ambition

lest I build on another's foundation,purpose — the negative purpose — no building on others' work

but, as it is written:comparative — the principle's warrant — the Servant's mission

'Those to whom nothing was announced concerning him will see,content — Isa 52:15 LXX — the untold nations will see

and those who have not heard will understand.'content — Isa 52:15 — the unhearing will understand

Travel plans, the collection, and the prayer appeal 15:22–33

vv. 22–24 — the long hindrance, and the road to Spain through Rome

Therefore also I have been hindered these many times from coming to you;independent — the hindrance was the mission itself (vv. 19–20)

but now, having no more place in these regions,participial — anacoluthon — suspended participle, leaning forward for a verb

and having a longing to come to you these many years,participial — the second suspended participle — the long-held longing

whenever I journey to Spain —comparative — ὡς ἄν temporal — the visit set inside the Spain plan

for I hope,independent — the verb the anacoluthon never supplied — ἐλπίζω steps in

passing through, to see youcontent — hope 1 — Rome as a station, θεάσασθαι its joy

and to be sent on there by you,content — hope 2 — προπέμπω: Rome enlisted as the mission's patron

if first I may have my fill of you, in some measure.conditional — backward ἐάν — the proviso: enjoyed first, though never enough

vv. 25–29 — but first Jerusalem: the collection as debt repaid

But now I am going to Jerusalem,independent — the present duty — the opposite direction first

ministering to the saints.participial — purpose-tinged participle — the journey IS the service

For Macedonia and Achaia were pleased to make some contribution for the poor among the saints in Jerusalem.cause — the collection named — κοινωνία, fellowship in money

for they were pleased to — and they are their debtors;cause — εὐδόκησαν repeated and deepened — willing, and indeed obligated

for if the Gentiles have shared in their spiritual things,conditional — protasis — leans on the a-fortiori conclusion below

they owe it also to serve them in material things.cause — apodosis — spiritual debt repaid in σαρκικά, with cultic λειτουργῆσαι

So, having completed thisparticipial — fronted — leans on ἀπελεύσομαι below: the collection finished first

and having sealed to them this fruit,participial — fronted — σφραγισάμενος: the fruit delivered under seal

I will go off by way of you to Spain;independent — the itinerary fixed — Jerusalem, Rome, Spain

and I knowindependent — the confidence — whatever Jerusalem holds

that in coming to you, I will come in the fullness of the blessing of Christ.content — the content — a full-freighted arrival

vv. 30–33 — strive with me in prayer; the peace benediction

Now I appeal to you, brothers, through our Lord Jesus Christ and through the love of the Spirit,independent — the appeal — under a double διά of authority and affection

to strive together with me in your prayers to God on my behalf,content — συναγωνίζομαι — prayer as shared combat

that I may be rescued from the disobedient in Judea,purpose — petition 1 — deliverance from the unbelieving

and that my service for Jerusalem may prove acceptable to the saints,purpose — petition 2 — εὐπρόσδεκτος echoes the offering of v. 16

so that, coming to you in joy through the will of God, I may rest together with you.purpose — the second-level ἵνα — the issue of both petitions: joy and shared rest

Now may the God of peace be with you all. Amen.independent — verbless benediction — peace over the whole church, weak and strong

Analysis. Romans 15 alternates argument and prayer, and the shape shows it: each of the first two sections ends in a flush-left purple wish-prayer (ὁ δὲ θεὸς τῆς ὑπομονῆς… δῴη, v. 5; ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι, v. 13) with a single amber goal line beneath — and the chapter closes the same way, with the verbless peace benediction of v. 33. In vv. 7–12 the catena of Gentile praise hangs as one suspended column: the four introducers (καθὼς γέγραπται, καὶ πάλιν λέγει, καὶ πάλιν, καὶ πάλιν Ἠσαΐας λέγει) stand side by side at one depth, each carrying its blue quotation — Ps 18:49; Deut 32:43; Ps 117:1; Isa 11:10 — all of them ultimately under the one infinitive δοξάσαι: Scripture piled up to prove that the nations were always meant to praise. In vv. 15–16 Paul's apostolic self-description descends step by step from the grace given him to the priestly picture — λειτουργόν, ἱερουργοῦντα, ἵνα γένηται ἡ προσφορά, ἡγιασμένη — the layout's deepest sustained chain, matched only by the Isa 52:15 quotation under the mission principle of vv. 20–21. Interpretive choices the layout takes a side on: εἰς δόξαν τοῦ θεοῦ (v. 7) is read with Christ's welcoming rather than with the imperative; τὰ δὲ ἔθνη… δοξάσαι (v. 9) is taken as a second purpose coordinate with εἰς τὸ βεβαιῶσαι (not as a second content of λέγω), so that truth-to-Israel and mercy-to-the-nations hang as twin goals of Christ's servanthood; the participles of v. 23 are laid out as the anacoluthon they are — suspended, leaning forward, with ἐλπίζω γάρ (v. 24) stepping in as the verb the sentence never formally supplies; ὧν οὐ κατειργάσατο (v. 18) is read as attraction with litotes — 'only what Christ has worked through me'; and the fronted participles of v. 28 lean forward on ἀπελεύσομαι like a protasis, the collection completed before Spain.