Romans 8-12

New English Translation

Footnotes

1. Romans 8:1 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 co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mē kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid M) 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 M.
2. Romans 8:2 tn Grk “for the law of the Spirit of life.”
3. Romans 8:2 tc Most mss read the first person singular pronoun με (me) here (A D 1175 1241 1505 1739^c 1881 2464 M lat sa). The second person singular pronoun σε (se) is superior because of external support (א B (F: 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, ēleutherōsen; “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.
4. Romans 8:3 tn Grk “in that.”
5. Romans 8:5 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.
6. Romans 8:6 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.
7. Romans 8:9 tn Or “are not controlled by the flesh but by the Spirit.”
8. Romans 8:10 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
9. Romans 8:10 tn Or “life-giving.” Grk “the Spirit is life.”
10. Romans 8:11 sn The one who raised Jesus from the dead refers to God (also in the following clause).
11. Romans 8:11 tc Several mss read ᾿Ιησοῦν (Iēsoun, “Jesus”) after Χριστόν (Christon, “Christ”; א* A D* 630 1506 1739 1881 bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be autographic, though, both because of external evidence (א² B D² F G Ψ 33 1175 1241 1505 2464 M 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).
12. Romans 8:11 tc Most mss (B D F G Ψ 33 1175 1241 1739 1881 M 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.
13. Romans 8:12 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.
14. Romans 8:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
15. Romans 8:13 tn Grk “are about to, are certainly going to.”
16. Romans 8:13 sn This remark is parenthetical to Paul’s argument.
17. Romans 8:14 tn Grk “For as many as are being led by the Spirit of God, these are.”
18. Romans 8:15 tn Grk “slavery again to fear.”
19. Romans 8:15 tn The Greek term υἱοθεσία (huiothesia) 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).”
20. Romans 8:15 tn Or “in that.”
21. Romans 8:15 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
22. Romans 8:16 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 (summartureō) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (martureō). 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.”
23. Romans 8:17 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.
24. Romans 8:18 tn Grk “are not worthy [to be compared].”
25. Romans 8:20 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
26. Romans 8:23 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.
27. Romans 8:23 tn See the note on “adoption” in v. 15.
28. Romans 8:23 tn Grk “body.”
29. Romans 8:25 tn Or “perseverance.”
30. Romans 8:26 tn Or “for we do not know what we ought to pray for.”
31. Romans 8:27 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).
32. Romans 8:27 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
33. Romans 8:28 tc ὁ θεός (ho theos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 in P⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1175 1241 1505 1739 1881 2464 M 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).
34. Romans 8:29 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
35. Romans 8:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
36. Romans 8:32 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?”
37. Romans 8:33 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
38. Romans 8:34 tc ‡ A number of significant and early witnesses, along with several others (P^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Iēsous, “Jesus”) after Χριστός (Christos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1175 1241 1739 1881 M 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. NA²⁸ has the word in brackets, indicating doubt as to its authenticity.tn Grk “who also.”
39. Romans 8:35 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).
40. Romans 8:36 sn A quotation from Ps 44:22.
41. Romans 8:37 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.”
42. Romans 8:37 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
43. Romans 8:38 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).
44. Romans 9:1 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.
45. Romans 9:1 tn Or “my conscience bears witness to me.”
46. Romans 9:2 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
47. Romans 9:3 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
48. Romans 9:3 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
49. Romans 9:3 tn Grk “my kinsmen according to the flesh.”
50. Romans 9:4 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
51. Romans 9:4 tn The Greek term υἱοθεσία (huiothesia) 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.”
52. Romans 9:4 tn Or “cultic service.”
53. Romans 9:5 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.
54. Romans 9:5 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
55. Romans 9:5 tn Grk “according to the flesh.”
56. Romans 9:5 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
57. Romans 9:5 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 (ho ōn, “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.
58. Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
59. Romans 9:7 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.sn A quotation from Gen 21:12.
60. Romans 9:8 tn Grk “That is,” or “That is to say.”
61. Romans 9:8 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring.
62. Romans 9:9 tn Grk “For this is the word of promise.”
63. Romans 9:9 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.
64. Romans 9:9 sn A quotation from Gen 18:10, 14.
65. Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
66. Romans 9:11 tn Grk “God’s purpose according to election.”
67. Romans 9:11 tn Or “not based on works but based on…”
68. Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
69. Romans 9:12 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA²⁸/UBS⁵, 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.
70. Romans 9:12 sn A quotation from Gen 25:23.
71. Romans 9:13 sn A quotation from Mal 1:2-3.
72. Romans 9:15 sn A quotation from Exod 33:19.
73. Romans 9:16 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.
74. Romans 9:16 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
75. Romans 9:17 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.
76. Romans 9:17 sn A quotation from Exod 9:16.
77. Romans 9:18 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.
78. Romans 9:18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
79. Romans 9:18 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
80. Romans 9:20 tn Grk “O man.”
81. Romans 9:20 tn Grk “On the contrary, O man, who are you to talk back to God?”
82. Romans 9:20 sn A quotation from Isa 29:16; 45:9.
83. Romans 9:21 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
84. Romans 9:21 tn Grk “one vessel for honor and another for dishonor.”
85. Romans 9:22 tn Grk “vessels.” This is the same Greek word used in v. 21.
86. Romans 9:22 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination.
87. Romans 9:22 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 (katartizō) 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.
88. Romans 9:23 tn Grk “vessels.” This is the same Greek word used in v. 21.
89. Romans 9:25 tn Grk “and her who was not beloved, ‘Beloved.’”
90. Romans 9:25 sn A quotation from Hos 2:23.
91. Romans 9:26 tn Grk “And it will be in the very place.”
92. Romans 9:26 sn A quotation from Hos 1:10.
93. Romans 9:27 tn Grk “sons.”
94. Romans 9:28 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 (P⁴⁶ א* A B 6 1506 1739 1881 co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 1175 1241 1505 2464 M 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. tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelōn kai suntemnōn). 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.sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
95. Romans 9:29 tn Here καί (kai) has not been translated because of differences between Greek and English style.
96. Romans 9:29 tn Traditionally, “Lord of Hosts”; or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
97. Romans 9:29 sn A quotation from Isa 1:9.
98. Romans 9:31 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
99. Romans 9:31 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunēs) as an attributed genitive (see ExSyn 89-91).
100. Romans 9:31 tn Grk “has not attained unto the law.”
101. Romans 9:32 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.
102. Romans 9:32 tc Most mss, especially the later ones (א² D Ψ 33 1175 1241 1505 2464 M 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 lat co. The longer reading thus is weaker externally and internally, apparently being motivated by a need to clarify.tn Grk “but as by works.”
103. Romans 9:32 tn Grk “the stone of stumbling.”
104. Romans 9:33 tn Grk “a stone of stumbling and a rock of offense.”
105. Romans 9:33 sn A quotation from Isa 28:16; 8:14.
106. Romans 10:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
107. Romans 10:1 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
108. Romans 10:2 tn Grk “they have a zeal for God.”
109. Romans 10:2 tn Grk “in accord with knowledge.” 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).
110. Romans 10:5 sn A quotation from Lev 18:5.
111. Romans 10:6 sn A quotation from Deut 9:4.
112. Romans 10:6 sn A quotation from Deut 30:12.
113. Romans 10:7 sn A quotation from Deut 30:13.
114. Romans 10:8 sn A quotation from Deut 30:14.
115. Romans 10:9 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.
116. Romans 10:10 tn Grk “believes to righteousness.”
117. Romans 10:10 tn Grk “confesses to salvation.”
118. Romans 10:11 sn A quotation from Isa 28:16.
119. Romans 10:13 sn A quotation from Joel 2:32.
120. Romans 10:14 tn Grk “preaching”; the words “to them” are supplied for clarification.
121. Romans 10:15 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.”
122. Romans 10:15 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
123. Romans 10:15 sn A quotation from Isa 52:7; Nah 1:15.
124. Romans 10:16 sn A quotation from Isa 53:1.
125. Romans 10:17 tn The Greek term here is ῥῆμα (rhēma), which often (but not exclusively) focuses on the spoken word.
126. Romans 10:17 tc Most mss (א¹ A D¹ Ψ 33 1175 1241 1505 1881 2464 M sy) have θεοῦ (theou) here rather than Χριστοῦ (Christou; found in א* B C D* 6 81 629 1506 1739 lat co). Although the Nestle-Aland apparatus includes P^46vid for this reading, more recent photographs by CSNTM reveal it to be κυρίου (“Lord”), a singular reading. External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rhēma Christou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.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.
127. Romans 10:18 tn That is, Israel (see the following verse).
128. Romans 10:18 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 (mē) 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.
129. Romans 10:18 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mē) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
130. Romans 10:18 sn A quotation from Ps 19:4.
131. Romans 10:19 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).
132. Romans 10:19 sn A quotation from Deut 32:21.
133. Romans 10:20 sn A quotation from Isa 65:1.
134. Romans 10:21 sn A quotation from Isa 65:2.
135. Romans 11:3 sn A quotation from 1 Kgs 19:10, 14.
136. Romans 11:4 tn Grk “the revelation,” “the oracle.”
137. Romans 11:4 tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.
138. Romans 11:4 sn A quotation from 1 Kgs 19:18.
139. Romans 11:7 tn Here δέ (de) has not been translated because of differences between Greek and English style.
140. Romans 11:8 sn A quotation from Deut 29:4; Isa 29:10.
141. Romans 11:10 sn A quotation from Ps 69:22-23.
142. Romans 11:11 tn Grk “that they might fall.”
143. Romans 11:11 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
144. Romans 11:12 tn Or “full inclusion”; Grk “their fullness.”
145. Romans 11:16 tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.
146. Romans 11:16 sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.
147. Romans 11:17 tn Grk “became a participant of.”
148. Romans 11:20 tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
149. Romans 11:22 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
150. Romans 11:22 tn Grk “if you continue in (the) kindness.”
151. Romans 11:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
152. Romans 11:25 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
153. Romans 11:25 tn Grk “fullness.”
154. Romans 11:26 tn It is not clear whether the phrase καὶ οὕτως (kai houtōs, “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).
155. Romans 11:27 sn A quotation from Isa 59:20-21.
156. Romans 11:27 sn A quotation from Isa 27:9; Jer 31:33-34.
157. Romans 11:31 tc Some significant Alexandrian and Western mss (א B D*^,c 1506 bo) read νῦν (nun, “now”) here. A few other mss (33 365 sa) have ὕστερον (husteron, “finally”). mss that lack the word are P⁴⁶ A D¹ F G Ψ 81 1175 1241 1505 1739 1881 M latt. External evidence slightly favors omission with good representatives from the major text-forms, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun ēpeithēsan…autoi nun eleēthōsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.
158. Romans 11:32 tn Grk “to all”; “them” has been supplied for stylistic reasons.
159. Romans 11:34 sn A quotation from Isa 40:13.
160. Romans 11:35 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
161. Romans 11:35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
162. Romans 11:35 sn A quotation from Job 41:11.
163. Romans 12:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
164. Romans 12:1 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”
165. Romans 12:2 tn Although συσχηματίζεσθε (suschēmatizesthe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
166. Romans 12:2 tn Grk “to this age.”
167. Romans 12:2 sn The verb translated test and approve (δοκιμάζω, dokimazō) carries the sense of “test with a positive outcome,” “test so as to approve.”
168. Romans 12:3 tn The words “of you” have been supplied for clarity.
169. Romans 12:3 tn Or “to each as God has distributed a measure of faith.”
170. Romans 12:6 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
171. Romans 12:6 tn The last part of this verse has no verb; either an indicative or imperative is implied. Most likely an imperative is intended because of the general tenor of this section of the epistle as exhortation and because of the particular flow of this verse, which seems to imply how to use spiritual gifts.
172. Romans 12:9 tn The verb “must be” is understood in the Greek text.
173. Romans 12:16 tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.
174. Romans 12:16 tn Grk “Do not be wise in your thinking.”
175. Romans 12:17 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
176. Romans 12:18 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
177. Romans 12:19 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
178. Romans 12:19 sn A quotation from Deut 32:35.
179. Romans 12:20 sn A quotation from Prov 25:21-22.