Keluaran 32:9-10
Konteks32:9 Then the Lord said to Moses: “I have seen this people. 1 Look 2 what a stiff-necked people they are! 3 32:10 So now, leave me alone 4 so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”
Roma 1:18
Konteks1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people 5 who suppress the truth by their 6 unrighteousness, 7
Roma 2:1-29
Konteks2:1 8 Therefore 9 you are without excuse, 10 whoever you are, 11 when you judge someone else. 12 For on whatever grounds 13 you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth 14 against those who practice such things. 2:3 And do you think, 15 whoever you are, when you judge 16 those who practice such things and yet do them yourself, 17 that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know 18 that God’s kindness leads you to repentance? 2:5 But because of your stubbornness 19 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 20 2:6 He 21 will reward 22 each one according to his works: 23 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but 24 wrath and anger to those who live in selfish ambition 25 and do not obey the truth but follow 26 unrighteousness. 2:9 There will be 27 affliction and distress on everyone 28 who does evil, on the Jew first and also the Greek, 29 2:10 but 30 glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law 31 will also perish apart from the law, and all who have sinned under the law will be judged by the law. 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. 32 2:14 For whenever the Gentiles, 33 who do not have the law, do by nature 34 the things required by the law, 35 these who do not have the law are a law to themselves. 2:15 They 36 show that the work of the law is written 37 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 38 them, 39 2:16 on the day when God will judge 40 the secrets of human hearts, 41 according to my gospel 42 through Christ Jesus.
2:17 But if you call yourself a Jew and rely on the law 43 and boast of your relationship to God 44 2:18 and know his will 45 and approve the superior things because you receive instruction from the law, 46 2:19 and if you are convinced 47 that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth – 2:21 therefore 48 you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor 49 idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law! 2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” 50
2:25 For circumcision 51 has its value if you practice the law, but 52 if you break the law, 53 your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys 54 the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man 55 who keeps the law judge you who, despite 56 the written code 57 and circumcision, transgress the law? 2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart 58 by the Spirit 59 and not by the written code. 60 This person’s 61 praise is not from people but from God.
Roma 5:1-21
Konteks5:1 62 Therefore, since we have been declared righteous by faith, we have 63 peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice 64 in the hope of God’s glory. 5:3 Not 65 only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God 66 has been poured out 67 in our hearts through the Holy Spirit who was given to us.
5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) 68 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous 69 by his blood, 70 we will be saved through him from God’s wrath. 71 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not 72 only this, but we also rejoice 73 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.
5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 74 because 75 all sinned – 5:13 for before the law was given, 76 sin was in the world, but there is no accounting for sin 77 when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type 78 of the coming one) transgressed. 79 5:15 But the gracious gift is not like the transgression. 80 For if the many died through the transgression of the one man, 81 how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. 82 For judgment, resulting from the one transgression, 83 led to condemnation, but 84 the gracious gift from the many failures 85 led to justification. 5:17 For if, by the transgression of the one man, 86 death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!
5:18 Consequently, 87 just as condemnation 88 for all people 89 came 90 through one transgression, 91 so too through the one righteous act 92 came righteousness leading to life 93 for all people. 5:19 For just as through the disobedience of the one man 94 many 95 were made sinners, so also through the obedience of one man 96 many 97 will be made righteous. 5:20 Now the law came in 98 so that the transgression 99 may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.
Roma 9:1-33
Konteks9:1 100 I am telling the truth in Christ (I am not lying!), for my conscience assures me 101 in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. 102 9:3 For I could wish 103 that I myself were accursed – cut off from Christ – for the sake of my people, 104 my fellow countrymen, 105 9:4 who are Israelites. To them belong 106 the adoption as sons, 107 the glory, the covenants, the giving of the law, the temple worship, 108 and the promises. 9:5 To them belong the patriarchs, 109 and from them, 110 by human descent, 111 came the Christ, 112 who is God over all, blessed forever! 113 Amen.
9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, 114 9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” 115 9:8 This means 116 it is not the children of the flesh 117 who are the children of God; rather, the children of promise are counted as descendants. 9:9 For this is what the promise declared: 118 “About a year from now 119 I will return and Sarah will have a son.” 120 9:10 Not only that, but when Rebekah had conceived children by one man, 121 our ancestor Isaac – 9:11 even before they were born or had done anything good or bad (so that God’s purpose in election 122 would stand, not by works but by 123 his calling) 124 – 9:12 125 it was said to her, “The older will serve the younger,” 126 9:13 just as it is written: “Jacob I loved, but Esau I hated.” 127
9:14 What shall we say then? Is there injustice with God? Absolutely not! 9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 128 9:16 So then, 129 it does not depend on human desire or exertion, 130 but on God who shows mercy. 9:17 For the scripture says to Pharaoh: 131 “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” 132 9:18 So then, 133 God 134 has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. 135
9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 9:20 But who indeed are you – a mere human being 136 – to talk back to God? 137 Does what is molded say to the molder, “Why have you made me like this?” 138 9:21 Has the potter no right to make from the same lump of clay 139 one vessel for special use and another for ordinary use? 140 9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects 141 of wrath 142 prepared for destruction? 143 9:23 And what if he is willing to make known the wealth of his glory on the objects 144 of mercy that he has prepared beforehand for glory – 9:24 even us, whom he has called, not only from the Jews but also from the Gentiles? 9:25 As he also says in Hosea:
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, 145 ‘My beloved.’” 146
9:26 “And in the very place 147 where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’” 148
9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children 149 of Israel are as the sand of the sea, only the remnant will be saved, 9:28 for the Lord will execute his sentence on the earth completely and quickly.” 150 9:29 Just 151 as Isaiah predicted,
“If the Lord of armies 152 had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.” 153
9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing 154 a law of righteousness 155 did not attain it. 156 9:32 Why not? Because they pursued 157 it not by faith but (as if it were possible) by works. 158 They stumbled over the stumbling stone, 159 9:33 just as it is written,
“Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall, 160
yet the one who believes in him will not be put to shame.” 161
[32:9] 1 sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.
[32:9] 2 tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.
[32:9] 3 sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.
[32:10] 4 tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.
[1:18] 5 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
[1:18] 6 tn “Their” is implied in the Greek, but is supplied because of English style.
[1:18] 7 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
[2:1] 8 sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).
[2:1] 9 tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
[2:1] 10 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 12 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 13 tn Grk “in/by (that) which.”
[2:2] 14 tn Or “based on truth.”
[2:3] 15 tn Grk “do you think this,” referring to the clause in v. 3b.
[2:3] 16 tn Grk “O man, the one who judges.”
[2:3] 17 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
[2:4] 18 tn Grk “being unaware.”
[2:5] 19 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 20 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[2:6] 21 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:6] 22 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
[2:6] 23 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:8] 24 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:8] 25 tn Grk “those who [are] from selfish ambition.”
[2:8] 26 tn Grk “are persuaded by, obey.”
[2:9] 27 tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”
[2:9] 28 tn Grk “every soul of man.”
[2:9] 29 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
[2:10] 30 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[2:12] 31 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.
[2:13] 32 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] 33 sn Gentile is a NT term for a non-Jew.
[2:14] 34 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] 35 tn Grk “do by nature the things of the law.”
[2:15] 36 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:15] 37 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
[2:15] 39 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[2:16] 40 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
[2:16] 42 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
[2:17] 43 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
[2:17] 44 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
[2:18] 46 tn Grk “because of being instructed out of the law.”
[2:19] 47 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
[2:21] 48 tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).
[2:24] 50 sn A quotation from Isa 52:5.
[2:25] 51 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).
[2:25] 52 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:25] 53 tn Grk “if you should be a transgressor of the law.”
[2:26] 54 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[2:27] 55 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
[2:27] 56 tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.
[2:29] 58 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
[2:29] 59 tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).
[2:29] 61 tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
[5:1] 62 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 63 tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
[5:2] 64 tn Or “exult, boast.”
[5:3] 65 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:5] 66 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).
[5:5] 67 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
[5:7] 68 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[5:9] 69 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
[5:9] 70 tn Or, according to BDF §219.3, “at the price of his blood.”
[5:9] 71 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
[5:11] 72 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:11] 73 tn Or “exult, boast.”
[5:12] 74 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:12] 75 tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
[5:13] 76 tn Grk “for before the law.”
[5:13] 77 tn Or “sin is not reckoned.”
[5:14] 79 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
[5:15] 80 tn Grk “but not as the transgression, so also [is] the gracious gift.”
[5:15] 81 sn Here the one man refers to Adam (cf. 5:14).
[5:16] 82 tn Grk “and not as through the one who sinned [is] the gift.”
[5:16] 83 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
[5:16] 84 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[5:16] 85 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
[5:17] 86 sn Here the one man refers to Adam (cf. 5:14).
[5:18] 87 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[5:18] 88 tn Grk “[it is] unto condemnation for all people.”
[5:18] 89 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:18] 90 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
[5:18] 91 sn One transgression refers to the sin of Adam in Gen 3:1-24.
[5:18] 92 sn The one righteous act refers to Jesus’ death on the cross.
[5:18] 93 tn Grk “righteousness of life.”
[5:19] 94 sn Here the one man refers to Adam (cf. 5:14).
[5:19] 96 sn One man refers here to Jesus Christ.
[5:20] 98 tn Grk “slipped in.”
[9:1] 100 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] 101 tn Or “my conscience bears witness to me.”
[9:2] 102 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
[9:3] 103 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
[9:3] 104 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
[9:3] 105 tn Grk “my kinsmen according to the flesh.”
[9:4] 106 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:4] 107 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
[9:4] 108 tn Or “cultic service.”
[9:5] 109 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:5] 110 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
[9:5] 111 tn Grk “according to the flesh.”
[9:5] 112 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
[9:5] 113 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
[9:6] 114 tn Grk “For not all those who are from Israel are Israel.”
[9:7] 115 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.
[9:7] sn A quotation from Gen 21:12.
[9:8] 116 tn Grk “That is,” or “That is to say.”
[9:8] 117 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.
[9:8] sn The expression the children of the flesh refers to the natural offspring.
[9:9] 118 tn Grk “For this is the word of promise.”
[9:9] 119 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
[9:9] 120 sn A quotation from Gen 18:10, 14.
[9:10] 121 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
[9:11] 122 tn Grk “God’s purpose according to election.”
[9:11] 123 tn Or “not based on works but based on…”
[9:11] 124 tn Grk “by the one who calls.”
[9:11] sn The entire clause is something of a parenthetical remark.
[9:12] 125 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA27/UBS4, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
[9:12] 126 sn A quotation from Gen 25:23.
[9:13] 127 sn A quotation from Mal 1:2-3.
[9:15] 128 sn A quotation from Exod 33:19.
[9:16] 129 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[9:16] 130 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
[9:17] 131 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
[9:17] 132 sn A quotation from Exod 9:16.
[9:18] 133 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[9:18] 134 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[9:18] 135 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
[9:20] 137 tn Grk “On the contrary, O man, who are you to talk back to God?”
[9:20] 138 sn A quotation from Isa 29:16; 45:9.
[9:21] 139 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
[9:21] 140 tn Grk “one vessel for honor and another for dishonor.”
[9:22] 141 tn Grk “vessels.” This is the same Greek word used in v. 21.
[9:22] 142 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.
[9:22] 143 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
[9:23] 144 tn Grk “vessels.” This is the same Greek word used in v. 21.
[9:25] 145 tn Grk “and her who was not beloved, ‘Beloved.’”
[9:25] 146 sn A quotation from Hos 2:23.
[9:26] 147 tn Grk “And it will be in the very place.”
[9:26] 148 sn A quotation from Hos 1:10.
[9:28] 150 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian
[9:28] tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelwn kai suntemnwn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.
[9:28] sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
[9:29] 151 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 152 tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
[9:29] 153 sn A quotation from Isa 1:9.
[9:31] 154 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
[9:31] 155 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).
[9:31] 156 tn Grk “has not attained unto the law.”
[9:32] 157 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
[9:32] 158 tc Most
[9:32] tn Grk “but as by works.”
[9:32] 159 tn Grk “the stone of stumbling.”
[9:33] 160 tn Grk “a stone of stumbling and a rock of offense.”
[9:33] 161 sn A quotation from Isa 28:16; 8:14.
