Roma 8:1--10:21

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹  8:2 For the law of the life-giving Spirit ²  in Christ Jesus has set you ³  free from the law of sin and death. 8:3 For God achieved what the law could not do because ⁴  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

8:5 For those who live according to the flesh have their outlook shaped by ⁵  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook ⁶  of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in ⁷  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but ⁸  the Spirit is your life ⁹  because of righteousness. 8:11 Moreover if the Spirit of the one ¹⁰  who raised Jesus from the dead lives in you, the one who raised Christ ¹¹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹² 

8:12 So then, ¹³  brothers and sisters, ¹⁴  we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will ¹⁵  die), ¹⁶  but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are ¹⁷  the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, ¹⁸  but you received the Spirit of adoption, ¹⁹  by whom ²⁰  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ²¹  our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²²  – if indeed we suffer with him so we may also be glorified with him.

8:18 For I consider that our present sufferings cannot even be compared ²³  to the glory that will be revealed to us. 8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility – not willingly but because of God ²⁴  who subjected it – in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now. 8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ²⁵  groan inwardly as we eagerly await our adoption, ²⁶  the redemption of our bodies. ²⁷  8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ²⁸ 

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ²⁹  but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he ³⁰  who searches our hearts knows the mind of the Spirit, because the Spirit ³¹  intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together ³²  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ³³  would be the firstborn among many brothers and sisters. ³⁴  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who ³⁵  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? ³⁶  It is God who justifies. 8:34 Who is the one who will condemn? Christ ³⁷  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ³⁸  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ³⁹  8:37 No, in all these things we have complete victory ⁴⁰  through him ⁴¹  who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ⁴²  nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Israel’s Rejection Considered

9:1 ⁴³ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁴⁴  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ⁴⁵  9:3 For I could wish ⁴⁶  that I myself were accursed – cut off from Christ – for the sake of my people, ⁴⁷  my fellow countrymen, ⁴⁸  9:4 who are Israelites. To them belong ⁴⁹  the adoption as sons, ⁵⁰  the glory, the covenants, the giving of the law, the temple worship, ⁵¹  and the promises. 9:5 To them belong the patriarchs, ⁵²  and from them, ⁵³  by human descent, ⁵⁴  came the Christ, ⁵⁵  who is God over all, blessed forever! ⁵⁶  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, ⁵⁷  9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ⁵⁸  9:8 This means ⁵⁹  it is not the children of the flesh ⁶⁰  who are the children of God; rather, the children of promise are counted as descendants. 9:9 For this is what the promise declared: ⁶¹  “About a year from now ⁶²  I will return and Sarah will have a son.” ⁶³  9:10 Not only that, but when Rebekah had conceived children by one man, ⁶⁴  our ancestor Isaac – 9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ⁶⁵  would stand, not by works but by ⁶⁶  his calling) ⁶⁷  – 9:12 ⁶⁸  it was said to her, “The older will serve the younger,” ⁶⁹  9:13 just as it is written: “Jacob I loved, but Esau I hated.” ⁷⁰ 

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.” ⁷¹  9:16 So then, ⁷²  it does not depend on human desire or exertion, ⁷³  but on God who shows mercy. 9:17 For the scripture says to Pharaoh: ⁷⁴  “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.” ⁷⁵  9:18 So then, ⁷⁶  God ⁷⁷  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ⁷⁸ 

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 ⁷⁹  – to talk back to God? ⁸⁰  Does what is molded say to the molder, “Why have you made me like this?” ⁸¹  9:21 Has the potter no right to make from the same lump of clay ⁸²  one vessel for special use and another for ordinary use? ⁸³  9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁸⁴  of wrath ⁸⁵  prepared for destruction? ⁸⁶  9:23 And what if he is willing to make known the wealth of his glory on the objects ⁸⁷  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, ⁸⁸  ‘My beloved.’” ⁸⁹ 

9:26 “And in the very place ⁹⁰  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁹¹ 

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁹²  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.” ⁹³  9:29 Just ⁹⁴  as Isaiah predicted,

“If the Lord of armies ⁹⁵  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ⁹⁶ 

Israel’s Rejection Culpable

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 ⁹⁷  a law of righteousness ⁹⁸  did not attain it. ⁹⁹  9:32 Why not? Because they pursued ¹⁰⁰  it not by faith but (as if it were possible) by works. ¹⁰¹  They stumbled over the stumbling stone, ¹⁰²  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, ¹⁰³ 

yet the one who believes in him will not be put to shame.” ¹⁰⁴ 

10:1 Brothers and sisters, ¹⁰⁵  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁰⁶  is for their salvation. 10:2 For I can testify that they are zealous for God, ¹⁰⁷  but their zeal is not in line with the truth. ¹⁰⁸  10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ¹⁰⁹  10:6 But the righteousness that is by faith says: “Do not say in your heart, ¹¹⁰  ‘Who will ascend into heaven?’” ¹¹¹  (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” ¹¹²  (that is, to bring Christ up from the dead). 10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹¹³  (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord ¹¹⁴  and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness ¹¹⁵  and with the mouth one confesses and thus has salvation. ¹¹⁶  10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ¹¹⁷  10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ¹¹⁸ 

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ¹¹⁹ ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ¹²⁰  is the arrival ¹²¹  of those who proclaim the good news.” ¹²²  10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ¹²³  10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ¹²⁴  of Christ. ¹²⁵ 

10:18 But I ask, have they ¹²⁶  not heard? ¹²⁷  Yes, they have: ¹²⁸  Their voice has gone out to all the earth, and their words to the ends of the world. ¹²⁹  10:19 But again I ask, didn’t Israel understand? ¹³⁰  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” ¹³¹  10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” ¹³²  10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ¹³³ 

[8:1]  ¹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[8:2]  ² tn Grk “for the law of the Spirit of life.”

[8:2]  ³ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:3]  ⁴ tn Grk “in that.”

[8:5]  ⁵ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:6]  ⁶ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[8:9]  ⁷ tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ⁸ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ⁹ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ¹⁰ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹¹ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ¹² tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:12]  ¹³ 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.

[8:12]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:13]  ¹⁵ tn Grk “are about to, are certainly going to.”

[8:13]  ¹⁶ sn This remark is parenthetical to Paul’s argument.

[8:14]  ¹⁷ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:15]  ¹⁸ tn Grk “slavery again to fear.”

[8:15]  ¹⁹ 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).”

[8:15]  ²⁰ tn Or “in that.”

[8:16]  ²¹ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[8:17]  ²² tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:18]  ²³ tn Grk “are not worthy [to be compared].”

[8:20]  ²⁴ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[8:23]  ²⁵ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ²⁶ tn See the note on “adoption” in v. 15.

[8:23]  ²⁷ tn Grk “body.”

[8:25]  ²⁸ tn Or “perseverance.”

[8:26]  ²⁹ tn Or “for we do not know what we ought to pray for.”

[8:27]  ³⁰ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ³¹ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:28]  ³² tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:29]  ³³ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:32]  ³⁵ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:33]  ³⁶ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ³⁷ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[8:35]  ³⁸ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ³⁹ sn A quotation from Ps 44:22.

[8:37]  ⁴⁰ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁴¹ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:38]  ⁴² tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[9:1]  ⁴³ 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]  ⁴⁴ tn Or “my conscience bears witness to me.”

[9:2]  ⁴⁵ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ⁴⁶ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ⁴⁷ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ⁴⁸ tn Grk “my kinsmen according to the flesh.”

[9:4]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Or “cultic service.”

[9:5]  ⁵² 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]  ⁵³ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ⁵⁴ tn Grk “according to the flesh.”

[9:5]  ⁵⁵ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ⁵⁶ 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]  ⁵⁷ tn Grk “For not all those who are from Israel are Israel.”

[9:7]  ⁵⁸ 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]  ⁵⁹ tn Grk “That is,” or “That is to say.”

[9:8]  ⁶⁰ 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]  ⁶¹ tn Grk “For this is the word of promise.”

[9:9]  ⁶² 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]  ⁶³ sn A quotation from Gen 18:10, 14.

[9:10]  ⁶⁴ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[9:11]  ⁶⁵ tn Grk “God’s purpose according to election.”

[9:11]  ⁶⁶ tn Or “not based on works but based on…”

[9:11]  ⁶⁷ tn Grk “by the one who calls.”

[9:11]  sn The entire clause is something of a parenthetical remark.

[9:12]  ⁶⁸ 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]  ⁶⁹ sn A quotation from Gen 25:23.

[9:13]  ⁷⁰ sn A quotation from Mal 1:2-3.

[9:15]  ⁷¹ sn A quotation from Exod 33:19.

[9:16]  ⁷² 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]  ⁷³ tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”

[9:17]  ⁷⁴ 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]  ⁷⁵ sn A quotation from Exod 9:16.

[9:18]  ⁷⁶ 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]  ⁷⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ⁷⁸ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[9:20]  ⁷⁹ tn Grk “O man.”

[9:20]  ⁸⁰ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ⁸¹ sn A quotation from Isa 29:16; 45:9.

[9:21]  ⁸² tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ⁸³ tn Grk “one vessel for honor and another for dishonor.”

[9:22]  ⁸⁴ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁸⁵ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁸⁶ 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]  ⁸⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:25]  ⁸⁸ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ⁸⁹ sn A quotation from Hos 2:23.

[9:26]  ⁹⁰ tn Grk “And it will be in the very place.”

[9:26]  ⁹¹ sn A quotation from Hos 1:10.

[9:27]  ⁹² tn Grk “sons.”

[9:28]  ⁹³ 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 mss (Ì⁴⁶ א* A B 6 1506 1739 1881 pc co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 Ï lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself.

[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]  ⁹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁹⁵ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ⁹⁶ sn A quotation from Isa 1:9.

[9:31]  ⁹⁷ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ⁹⁸ 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]  ⁹⁹ tn Grk “has not attained unto the law.”

[9:32]  ¹⁰⁰ 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]  ¹⁰¹ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ¹⁰² tn Grk “the stone of stumbling.”

[9:33]  ¹⁰³ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ¹⁰⁴ sn A quotation from Isa 28:16; 8:14.

[10:1]  ¹⁰⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁰⁶ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[10:2]  ¹⁰⁷ tn Grk “they have a zeal for God.”

[10:2]  ¹⁰⁸ tn Grk “in accord with knowledge.”

[10:2]  sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).

[10:5]  ¹⁰⁹ sn A quotation from Lev 18:5.

[10:6]  ¹¹⁰ sn A quotation from Deut 9:4.

[10:6]  ¹¹¹ sn A quotation from Deut 30:12.

[10:7]  ¹¹² sn A quotation from Deut 30:13.

[10:8]  ¹¹³ sn A quotation from Deut 30:14.

[10:9]  ¹¹⁴ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:10]  ¹¹⁵ tn Grk “believes to righteousness.”

[10:10]  ¹¹⁶ tn Grk “confesses to salvation.”

[10:11]  ¹¹⁷ sn A quotation from Isa 28:16.

[10:13]  ¹¹⁸ sn A quotation from Joel 2:32.

[10:14]  ¹¹⁹ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:15]  ¹²⁰ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ¹²¹ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ¹²² sn A quotation from Isa 52:7; Nah 1:15.

[10:16]  ¹²³ sn A quotation from Isa 53:1.

[10:17]  ¹²⁴ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ¹²⁵ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[10:17]  tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

[10:18]  ¹²⁶ tn That is, Israel (see the following verse).

[10:18]  ¹²⁷ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ¹²⁸ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ¹²⁹ sn A quotation from Ps 19:4.

[10:19]  ¹³⁰ tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).

[10:19]  ¹³¹ sn A quotation from Deut 32:21.

[10:20]  ¹³² sn A quotation from Isa 65:1.

[10:21]  ¹³³ sn A quotation from Isa 65:2.