translation_id: net-engnet

book_id: ROM

label: NET translator note

text: Or “my conscience bears witness to me.”


text: Grk “my sorrow is great and the anguish in my heart is unceasing.”


text: Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”


text: Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.


text: Grk “my kinsmen according to the flesh.”


text: Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: 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.”


text: Or “cultic service.”


text: 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.


text: Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.


text: Grk “according to the flesh.”


text: Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)


text: 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 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.


text: Grk “For not all those who are from Israel are Israel.”


text: 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 .


text: Grk “That is,” or “That is to say.”


text: 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.


text: Grk “For this is the word of promise.”


text: 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.


text: Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.


text: Grk “God’s purpose according to election.”


text: Or “not based on works but based on…”


text: Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.


text: , 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.


text: Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”


text: Grk “he”; the referent (God) has been specified in the translation for clarity.


text: Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”


text: Grk “O man.”


text: Grk “On the contrary, O man, who are you to talk back to God?”


text: Grk “Or does not the potter have authority over the clay to make from the same lump.”


text: Grk “one vessel for honor and another for dishonor.”


text: Grk “vessels.” This is the same Greek word used in v. 21 .


text: Or “vessels destined for wrath.” The genitive ὀργῆς ( orghs ) could be taken as a genitive of destination.


text: 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.


text: Grk “and her who was not beloved, ‘Beloved.’”


text: Grk “And it will be in the very place.”


text: Grk “sons.”


text: 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. 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 . sn A modified quotation from Isa 10:22-23 . Since it is not exact, it has been printed as italics only.


text: Here καί ( kai ) has not been translated because of differences between Greek and English style.


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


text: Or “who pursued.” The participle could be taken adverbially or adjectivally.


text: 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).


text: Grk “has not attained unto the law.”


text: 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.


text: 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. Grk “but as by works.”


text: Grk “the stone of stumbling.”


text: Grk “a stone of stumbling and a rock of offense.”