Roma 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ¹ 

Roma 10:7

10:7 or “Who will descend into the abyss?” ²  (that is, to bring Christ up from the dead).

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ³  ‘Who will ascend into heaven?’” ⁴  (that is, to bring Christ down)

Roma 1:3

1:3 concerning his Son who was a descendant ⁵  of David with reference to the flesh, ⁶ 

Roma 9:8

9:8 This means ⁷  it is not the children of the flesh ⁸  who are the children of God; rather, the children of promise are counted as descendants.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁹  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ¹⁰  who is the father of us all

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Roma 4:13

4:13 For the promise ¹¹  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Roma 4:18

4:18 Against hope Abraham ¹²  believed ¹³  in hope with the result that he became the father of many nations ¹⁴  according to the pronouncement, ¹⁵  “so will your descendants be.” ¹⁶ 

Roma 9:6

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, ¹⁷ 

Roma 9:5

9:5 To them belong the patriarchs, ¹⁸  and from them, ¹⁹  by human descent, ²⁰  came the Christ, ²¹  who is God over all, blessed forever! ²²  Amen.

Roma 9:29

9:29 Just ²³  as Isaiah predicted,

“If the Lord of armies ²⁴  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ²⁵ 

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁶ 

Roma 2:28

2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,

Roma 11:32

11:32 For God has consigned all people to disobedience so that he may show mercy to them all. ²⁷ 

Roma 1:7

1:7 To all those loved by God in Rome, ²⁸  called to be saints: ²⁹  Grace and peace to you ³⁰  from God our Father and the Lord Jesus Christ!

Roma 3:5

3:5 But if our unrighteousness demonstrates ³¹  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ³²  (I am speaking in human terms.) ³³ 

Roma 4:19

4:19 Without being weak in faith, he considered ³⁴  his own body as dead ³⁵  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Roma 5:13

5:13 for before the law was given, ³⁶  sin was in the world, but there is no accounting for sin ³⁷  when there is no law.

Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ³⁸  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 11:26

11:26 And so ³⁹  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Roma 11:17

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ⁴⁰  the richness of the olive root,

[9:7]  ¹ 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.

[10:7]  ² sn A quotation from Deut 30:13.

[10:6]  ³ sn A quotation from Deut 9:4.

[10:6]  ⁴ sn A quotation from Deut 30:12.

[1:3]  ⁵ tn Grk “born of the seed” (an idiom).

[1:3]  ⁶ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[9:8]  ⁷ tn Grk “That is,” or “That is to say.”

[9:8]  ⁸ 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.

[4:16]  ⁹ tn Grk “that it might be according to grace.”

[4:16]  ¹⁰ tn Grk “those who are of the faith of Abraham.”

[4:13]  ¹¹ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:18]  ¹² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹³ tn Grk “who against hope believed,” referring to Abraham. 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.

[4:18]  ¹⁴ sn A quotation from Gen 17:5.

[4:18]  ¹⁵ tn Grk “according to that which had been spoken.”

[4:18]  ¹⁶ sn A quotation from Gen 15:5.

[9:6]  ¹⁷ tn Grk “For not all those who are from Israel are Israel.”

[9:5]  ¹⁸ 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]  ¹⁹ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ²⁰ tn Grk “according to the flesh.”

[9:5]  ²¹ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²² 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.

[9:29]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ²⁴ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ²⁵ sn A quotation from Isa 1:9.

[15:12]  ²⁶ sn A quotation from Isa 11:10.

[11:32]  ²⁷ tn Grk “to all”; “them” has been supplied for stylistic reasons.

[1:7]  ²⁸ map For location see JP4 A1.

[1:7]  ²⁹ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ³⁰ tn Grk “Grace to you and peace.”

[3:5]  ³¹ tn Or “shows clearly.”

[3:5]  ³² tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ³³ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[4:19]  ³⁴ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ³⁵ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[5:13]  ³⁶ tn Grk “for before the law.”

[5:13]  ³⁷ tn Or “sin is not reckoned.”

[9:27]  ³⁸ tn Grk “sons.”

[11:26]  ³⁹ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:17]  ⁴⁰ tn Grk “became a participant of.”