Roma 8:30

8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Roma 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Roma 9:1

Israel’s Rejection Considered

9:1 ¹ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²  in the Holy Spirit –

Roma 2:12

2:12 For all who have sinned apart from the law ³  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁴  against those who practice such things.

Roma 2:13-14

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ⁵  2:14 For whenever the Gentiles, ⁶  who do not have the law, do by nature ⁷  the things required by the law, ⁸  these who do not have the law are a law to themselves.

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁹  against those who practice such things.

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ¹⁰  so that he will be able to give exhortation in such healthy teaching ¹¹  and correct those who speak against it.

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹²  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹³ 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁴  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁵ 

Pengkhotbah 2:9

2:9 So ¹⁶  I was far wealthier ¹⁷  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ¹⁸ 

Pengkhotbah 5:10

Covetousness

5:10 The one who loves money ¹⁹  will never be satisfied with money, ²⁰ 

he who loves wealth ²¹  will never be satisfied ²²  with his ²³  income.

This also is futile.

[9:1]  ¹ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ² tn Or “my conscience bears witness to me.”

[2:12]  ³ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[2:2]  ⁴ tn Or “based on truth.”

[2:13]  ⁵ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[2:14]  ⁶ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁷ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁸ tn Grk “do by nature the things of the law.”

[2:2]  ⁹ tn Or “based on truth.”

[1:9]  ¹⁰ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ¹¹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[3:1]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹³ tn Grk “of our confession.”

[3:1]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁵ tn Grk “of our confession.”

[2:9]  ¹⁶ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ¹⁷ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ¹⁸ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[5:10]  ¹⁹ tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.

[5:10]  ²⁰ sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ²¹ tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

[5:10]  ²² tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.

[5:10]  ²³ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.