translation_id: net-engnet

book_id: ROM

label: NET translator note

text: Grk “the revelation,” “the oracle.”


text: The Greek term here is ἀνήρ ( anhr ), 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.


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


text: Grk “that they might fall.”


text: Grk “them”; the referent (Israel, cf. 11:7 ) has been specified in the translation for clarity.


text: Or “full inclusion”; Grk “their fullness.”


text: 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.


text: Grk “became a participant of.”


text: Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”


text: Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.


text: Grk “if you continue in (the) kindness.”


text: Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13 .


text: Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”


text: Grk “fullness.”


text: 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).


text: F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, 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 hpeiqhsan … autoi nun elehqwsin ; “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 .


text: Grk “to all”; “them” has been supplied for stylistic reasons.


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


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