Kejadian 43:1-34
Konteks43:1 Now the famine was severe in the land. 1 43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”
43:3 But Judah said to him, “The man solemnly warned 2 us, ‘You will not see my face 3 unless your brother is with you.’ 43:4 If you send 4 our brother with us, we’ll go down and buy food for you. 43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”
43:6 Israel said, “Why did you bring this trouble 5 on me by telling 6 the man you had one more brother?”
43:7 They replied, “The man questioned us 7 thoroughly 8 about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ 9 So we answered him in this way. 10 How could we possibly know 11 that he would say, 12 ‘Bring your brother down’?”
43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. 13 Then we will live 14 and not die – we and you and our little ones. 43:9 I myself pledge security 15 for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. 16 43:10 But if we had not delayed, we could have traveled there and back 17 twice by now!”
43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds. 43:12 Take double the money with you; 18 you must take back 19 the money that was returned in the mouths of your sacks – perhaps it was an oversight. 43:13 Take your brother too, and go right away 20 to the man. 21 43:14 May the sovereign God 22 grant you mercy before the man so that he may release 23 your other brother 24 and Benjamin! As for me, if I lose my children I lose them.” 25
43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt 26 and stood before Joseph. 43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.” 43:17 The man did just as Joseph said; he 27 brought the men into Joseph’s house. 28
43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of 29 the money that was returned in our sacks last time. 30 He wants to capture us, 31 make us slaves, and take 32 our donkeys!” 43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 43:20 They said, “My lord, we did indeed come down 33 the first time 34 to buy food. 43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount 35 – in the mouth of his sack. So we have returned it. 36 43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”
43:23 “Everything is fine,” 37 the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. 38 I had your money.” 39 Then he brought Simeon out to them.
43:24 The servant in charge 40 brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 43:25 They got their gifts ready for Joseph’s arrival 41 at noon, for they had heard 42 that they were to have a meal 43 there.
43:26 When Joseph came home, they presented him with the gifts they had brought inside, 44 and they bowed down to the ground before him. 43:27 He asked them how they were doing. 45 Then he said, “Is your aging father well, the one you spoke about? Is he still alive?” 43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. 46
43:29 When Joseph looked up 47 and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” 48 43:30 Joseph hurried out, for he was overcome by affection for his brother 49 and was at the point of tears. 50 So he went to his room and wept there.
43:31 Then he washed his face and came out. With composure he said, 51 “Set out the food.” 43:32 They set a place for him, a separate place for his brothers, 52 and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting 53 to do so.) 54 43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. 55 The men looked at each other in astonishment. 56 43:34 He gave them portions of the food set before him, 57 but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk. 58
Kejadian 8:11
Konteks8:11 When 59 the dove returned to him in the evening, there was 60 a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.
Yesaya 49:5-7
Konteks49:5 So now the Lord says,
the one who formed me from birth 61 to be his servant –
he did this 62 to restore Jacob to himself,
so that Israel might be gathered to him;
and I will be honored 63 in the Lord’s sight,
for my God is my source of strength 64 –
49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 65 of Israel? 66
I will make you a light to the nations, 67
so you can bring 68 my deliverance to the remote regions of the earth.”
49:7 This is what the Lord,
the protector 69 of Israel, their Holy One, 70 says
to the one who is despised 71 and rejected 72 by nations, 73
a servant of rulers:
“Kings will see and rise in respect, 74
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
Yesaya 65:15
Konteks65:15 Your names will live on in the curse formulas of my chosen ones. 75
The sovereign Lord will kill you,
but he will give his servants another name.
Yesaya 66:19-21
Konteks66:19 I will perform a mighty act among them 76 and then send some of those who remain to the nations – to Tarshish, Pul, 77 Lud 78 (known for its archers 79 ), Tubal, Javan, 80 and to the distant coastlands 81 that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen 82 from all the nations as an offering to the Lord. They will bring them 83 on horses, in chariots, in wagons, on mules, and on camels 84 to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 66:21 And I will choose some of them as priests and Levites,” says the Lord.
Lukas 13:28-29
Konteks13:28 There will be weeping and gnashing of teeth 85 when you see Abraham, Isaac, Jacob, 86 and all the prophets in the kingdom of God 87 but you yourselves thrown out. 88 13:29 Then 89 people 90 will come from east and west, and from north and south, and take their places at the banquet table 91 in the kingdom of God. 92
Lukas 14:23-24
Konteks14:23 So 93 the master said to his 94 slave, ‘Go out to the highways 95 and country roads 96 and urge 97 people 98 to come in, so that my house will be filled. 99 14:24 For I tell you, not one of those individuals 100 who were invited 101 will taste my banquet!’” 102
Lukas 21:24
Konteks21:24 They 103 will fall by the edge 104 of the sword and be led away as captives 105 among all nations. Jerusalem 106 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 107
Kisah Para Rasul 13:46-48
Konteks13:46 Both Paul and Barnabas replied courageously, 108 “It was necessary to speak the word of God 109 to you first. Since you reject it and do not consider yourselves worthy 110 of eternal life, we 111 are turning to the Gentiles. 112 13:47 For this 113 is what the Lord has commanded us: ‘I have appointed 114 you to be a light 115 for the Gentiles, to bring salvation 116 to the ends of the earth.’” 117 13:48 When the Gentiles heard this, they began to rejoice 118 and praise 119 the word of the Lord, and all who had been appointed for eternal life 120 believed.
Kisah Para Rasul 15:7
Konteks15:7 After there had been much debate, 121 Peter stood up and said to them, “Brothers, you know that some time ago 122 God chose 123 me to preach to the Gentiles so they would hear the message 124 of the gospel 125 and believe. 126
Kisah Para Rasul 18:6
Konteks18:6 When they opposed him 127 and reviled him, 128 he protested by shaking out his clothes 129 and said to them, “Your blood 130 be on your own heads! I am guiltless! 131 From now on I will go to the Gentiles!”
Kisah Para Rasul 28:8
Konteks28:8 The father 132 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 133 and after praying, placed 134 his hands on him and healed 135 him.
Roma 9:1--11:36
Konteks9:1 136 I am telling the truth in Christ (I am not lying!), for my conscience assures me 137 in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. 138 9:3 For I could wish 139 that I myself were accursed – cut off from Christ – for the sake of my people, 140 my fellow countrymen, 141 9:4 who are Israelites. To them belong 142 the adoption as sons, 143 the glory, the covenants, the giving of the law, the temple worship, 144 and the promises. 9:5 To them belong the patriarchs, 145 and from them, 146 by human descent, 147 came the Christ, 148 who is God over all, blessed forever! 149 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, 150 9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” 151 9:8 This means 152 it is not the children of the flesh 153 who are the children of God; rather, the children of promise are counted as descendants. 9:9 For this is what the promise declared: 154 “About a year from now 155 I will return and Sarah will have a son.” 156 9:10 Not only that, but when Rebekah had conceived children by one man, 157 our ancestor Isaac – 9:11 even before they were born or had done anything good or bad (so that God’s purpose in election 158 would stand, not by works but by 159 his calling) 160 – 9:12 161 it was said to her, “The older will serve the younger,” 162 9:13 just as it is written: “Jacob I loved, but Esau I hated.” 163
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.” 164 9:16 So then, 165 it does not depend on human desire or exertion, 166 but on God who shows mercy. 9:17 For the scripture says to Pharaoh: 167 “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.” 168 9:18 So then, 169 God 170 has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. 171
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 172 – to talk back to God? 173 Does what is molded say to the molder, “Why have you made me like this?” 174 9:21 Has the potter no right to make from the same lump of clay 175 one vessel for special use and another for ordinary use? 176 9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects 177 of wrath 178 prepared for destruction? 179 9:23 And what if he is willing to make known the wealth of his glory on the objects 180 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, 181 ‘My beloved.’” 182
9:26 “And in the very place 183 where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’” 184
9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children 185 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.” 186 9:29 Just 187 as Isaiah predicted,
“If the Lord of armies 188 had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.” 189
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 190 a law of righteousness 191 did not attain it. 192 9:32 Why not? Because they pursued 193 it not by faith but (as if it were possible) by works. 194 They stumbled over the stumbling stone, 195 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, 196
yet the one who believes in him will not be put to shame.” 197
10:1 Brothers and sisters, 198 my heart’s desire and prayer to God on behalf of my fellow Israelites 199 is for their salvation. 10:2 For I can testify that they are zealous for God, 200 but their zeal is not in line with the truth. 201 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.” 202 10:6 But the righteousness that is by faith says: “Do not say in your heart, 203 ‘Who will ascend into heaven?’” 204 (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” 205 (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” 206 (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord 207 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 208 and with the mouth one confesses and thus has salvation. 209 10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” 210 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. 211
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 212 ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely 213 is the arrival 214 of those who proclaim the good news.” 215 10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” 216 10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word 217 of Christ. 218
10:18 But I ask, have they 219 not heard? 220 Yes, they have: 221 Their voice has gone out to all the earth, and their words to the ends of the world. 222 10:19 But again I ask, didn’t Israel understand? 223 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.” 224 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.” 225 10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” 226
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. 11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? 11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” 227 11:4 But what was the divine response 228 to him? “I have kept for myself seven thousand people 229 who have not bent the knee to Baal.” 230
11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The 231 rest were hardened, 11:8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see and ears that would not hear,
to this very day.” 232
11:9 And David says,
“Let their table become a snare and trap,
a stumbling block and a retribution for them;
11:10 let their eyes be darkened so that they may not see,
and make their backs bend continually.” 233
11:11 I ask then, they did not stumble into an irrevocable fall, 234 did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel 235 jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration 236 bring?
11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 11:14 if somehow I could provoke my people to jealousy and save some of them. 11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 11:16 If the first portion 237 of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. 238
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 239 the richness of the olive root, 11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. 11:19 Then you will say, “The branches were broken off so that I could be grafted in.” 11:20 Granted! 240 They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear! 11:21 For if God did not spare the natural branches, perhaps he will not spare you. 11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but 241 God’s kindness toward you, provided you continue in his kindness; 242 otherwise you also will be cut off. 11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again. 11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?
11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 243 so that you may not be conceited: A partial hardening has happened to Israel 244 until the full number 245 of the Gentiles has come in. 11:26 And so 246 all Israel will be saved, as it is written:
“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
11:27 And this is my covenant with them, 247
when I take away their sins.” 248
11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. 11:29 For the gifts and the call of God are irrevocable. 11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now 249 receive mercy. 11:32 For God has consigned all people to disobedience so that he may show mercy to them all. 250
11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!
11:34 For who has known the mind of the Lord,
or who has been his counselor? 251
11:35 Or who has first given to God, 252
that God 253 needs to repay him? 254
11:36 For from him and through him and to him are all things. To him be glory forever! Amen.
Roma 15:9-18
Konteks15:9 and thus the Gentiles glorify God for his mercy. 255 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 256 15:10 And again it says: “Rejoice, O Gentiles, with his people.” 257 15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” 258 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.” 259 15:13 Now may the God of hope fill you with all joy and peace as you believe in him, 260 so that you may abound in hope by the power of the Holy Spirit.
15:14 But I myself am fully convinced about you, my brothers and sisters, 261 that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve 262 the gospel of God 263 like a priest, so that the Gentiles may become an acceptable offering, 264 sanctified by the Holy Spirit.
15:17 So I boast 265 in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience 266 of the Gentiles, by word and deed,
[43:1] 1 tn The disjunctive clause gives supplemental information that is important to the storyline.
[43:3] 2 tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.
[43:3] 3 tn The idiom “see my face” means “have an audience with me.”
[43:4] 4 tn Heb “if there is you sending,” that is, “if you send.”
[43:6] 5 tn The verb may even have a moral connotation here, “Why did you do evil to me?”
[43:6] 6 tn The infinitive construct here explains how they brought trouble on Jacob.
[43:7] 7 tn The word “us” has been supplied in the translation for stylistic reasons.
[43:7] 8 tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.
[43:7] 9 sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.
[43:7] 10 tn Heb “and we told to him according to these words.”
[43:7] 11 tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).
[43:7] 12 tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).
[43:8] 13 tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”
[43:8] 14 tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.
[43:9] 15 tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.
[43:9] 16 sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.
[43:10] 17 tn Heb “we could have returned.”
[43:12] 18 tn Heb “in your hand.”
[43:12] 19 tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.
[43:13] 20 tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”
[43:13] 21 sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).
[43:14] 22 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[43:14] 23 tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.
[43:14] 24 sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).
[43:14] 25 tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.
[43:15] 26 tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.
[43:17] 27 tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.
[43:17] 28 sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.
[43:18] 29 tn Heb “over the matter of.”
[43:18] 30 tn Heb “in the beginning,” that is, at the end of their first visit.
[43:18] 31 tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.
[43:18] 32 tn The word “take” has been supplied in the translation for stylistic reasons.
[43:20] 33 tn The infinitive absolute is used for emphasis before the finite verbal form.
[43:20] 34 tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).
[43:21] 35 tn Heb “in its weight.”
[43:21] 36 tn Heb “brought it back in our hand.”
[43:23] 37 tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[43:23] 38 sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.
[43:23] 39 tn Heb “your money came to me.”
[43:25] 41 tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
[43:25] 42 tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
[43:25] 43 tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
[43:26] 44 tn Heb “into the house.”
[43:27] 45 tn Heb “concerning peace.”
[43:28] 46 tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.
[43:29] 47 tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.
[43:29] 48 sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.
[43:30] 49 tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.
[43:30] 50 tn Heb “and he sought to weep.”
[43:31] 51 tn Heb “and he controlled himself and said.”
[43:32] 52 tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
[43:32] 53 tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.
[43:32] 54 tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.
[43:32] sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.
[43:33] 55 tn Heb “the firstborn according to his birthright and the youngest according to his youth.”
[43:33] 56 sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.
[43:34] 57 tn Heb “and he lifted up portions from before his face to them.”
[43:34] 58 tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.
[8:11] 59 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
[8:11] 60 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.
[49:5] 61 tn Heb “from the womb” (so KJV, NASB).
[49:5] 62 tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.
[49:5] 63 tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”
[49:5] 64 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.
[49:6] 65 tn Heb “the protected [or “preserved”] ones.”
[49:6] 66 sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
[49:6] 67 tn See the note at 42:6.
[49:6] 68 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[49:7] 69 tn Heb “redeemer.” See the note at 41:14.
[49:7] 70 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 71 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
[49:7] 72 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
[49:7] 73 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
[49:7] 74 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
[65:15] 75 tn Heb “you will leave your name for an oath to my chosen ones.”
[65:15] sn For an example of such a curse formula see Jer 29:22.
[66:19] 76 tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).
[66:19] 77 tn Some prefer to read “Put” (i.e., Libya).
[66:19] 78 sn That is, Lydia (in Asia Minor).
[66:19] 79 tn Heb “drawers of the bow” (KJV and ASV both similar).
[66:19] 80 sn Javan is generally identified today as Greece (so NIV, NCV, NLT).
[66:19] 81 tn Or “islands” (NIV).
[66:20] 82 tn Heb “brothers” (so NIV); NCV “fellow Israelites.”
[66:20] 83 tn The words “they will bring them” are supplied in the translation for stylistic reasons.
[66:20] 84 tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.
[13:28] 85 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 86 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:28] 87 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:28] 88 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
[13:29] 89 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 90 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 91 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
[13:29] 92 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[14:23] 93 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 94 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 95 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 96 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 97 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 98 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 99 sn So that my house will be filled. God will bless many people.
[14:24] 100 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 101 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[21:24] 103 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 104 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 105 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 106 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 107 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[13:46] 108 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
[13:46] 109 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
[13:46] 110 tn Or “and consider yourselves unworthy.”
[13:46] 111 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 112 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
[13:47] 113 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
[13:47] 114 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
[13:47] 115 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
[13:47] 116 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 117 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
[13:48] 118 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 119 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
[13:48] 120 sn Note the contrast to v. 46 in regard to eternal life.
[15:7] 121 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 122 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
[15:7] 123 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
[15:7] 125 tn Or “of the good news.”
[15:7] 126 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
[18:6] 127 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[18:6] 128 tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.
[18:6] 129 tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.
[18:6] sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”
[18:6] 130 sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).
[18:6] 131 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[28:8] 132 tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[28:8] 133 tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[28:8] 134 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
[28:8] 135 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
[9:1] 136 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] 137 tn Or “my conscience bears witness to me.”
[9:2] 138 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
[9:3] 139 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
[9:3] 140 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
[9:3] 141 tn Grk “my kinsmen according to the flesh.”
[9:4] 142 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] 143 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] 144 tn Or “cultic service.”
[9:5] 145 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] 146 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
[9:5] 147 tn Grk “according to the flesh.”
[9:5] 148 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
[9:5] 149 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] 150 tn Grk “For not all those who are from Israel are Israel.”
[9:7] 151 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] 152 tn Grk “That is,” or “That is to say.”
[9:8] 153 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] 154 tn Grk “For this is the word of promise.”
[9:9] 155 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] 156 sn A quotation from Gen 18:10, 14.
[9:10] 157 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
[9:11] 158 tn Grk “God’s purpose according to election.”
[9:11] 159 tn Or “not based on works but based on…”
[9:11] 160 tn Grk “by the one who calls.”
[9:11] sn The entire clause is something of a parenthetical remark.
[9:12] 161 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] 162 sn A quotation from Gen 25:23.
[9:13] 163 sn A quotation from Mal 1:2-3.
[9:15] 164 sn A quotation from Exod 33:19.
[9:16] 165 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] 166 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
[9:17] 167 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] 168 sn A quotation from Exod 9:16.
[9:18] 169 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] 170 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[9:18] 171 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
[9:20] 173 tn Grk “On the contrary, O man, who are you to talk back to God?”
[9:20] 174 sn A quotation from Isa 29:16; 45:9.
[9:21] 175 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
[9:21] 176 tn Grk “one vessel for honor and another for dishonor.”
[9:22] 177 tn Grk “vessels.” This is the same Greek word used in v. 21.
[9:22] 178 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.
[9:22] 179 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] 180 tn Grk “vessels.” This is the same Greek word used in v. 21.
[9:25] 181 tn Grk “and her who was not beloved, ‘Beloved.’”
[9:25] 182 sn A quotation from Hos 2:23.
[9:26] 183 tn Grk “And it will be in the very place.”
[9:26] 184 sn A quotation from Hos 1:10.
[9:28] 186 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
[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] 187 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 188 tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
[9:29] 189 sn A quotation from Isa 1:9.
[9:31] 190 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
[9:31] 191 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] 192 tn Grk “has not attained unto the law.”
[9:32] 193 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] 194 tc Most
[9:32] tn Grk “but as by works.”
[9:32] 195 tn Grk “the stone of stumbling.”
[9:33] 196 tn Grk “a stone of stumbling and a rock of offense.”
[9:33] 197 sn A quotation from Isa 28:16; 8:14.
[10:1] 198 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[10:1] 199 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
[10:2] 200 tn Grk “they have a zeal for God.”
[10:2] 201 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] 202 sn A quotation from Lev 18:5.
[10:6] 203 sn A quotation from Deut 9:4.
[10:6] 204 sn A quotation from Deut 30:12.
[10:7] 205 sn A quotation from Deut 30:13.
[10:8] 206 sn A quotation from Deut 30:14.
[10:9] 207 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] 208 tn Grk “believes to righteousness.”
[10:10] 209 tn Grk “confesses to salvation.”
[10:11] 210 sn A quotation from Isa 28:16.
[10:13] 211 sn A quotation from Joel 2:32.
[10:14] 212 tn Grk “preaching”; the words “to them” are supplied for clarification.
[10:15] 213 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] 214 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
[10:15] 215 sn A quotation from Isa 52:7; Nah 1:15.
[10:16] 216 sn A quotation from Isa 53:1.
[10:17] 217 tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.
[10:17] 218 tc Most
[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] 219 tn That is, Israel (see the following verse).
[10:18] 220 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] 221 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] 222 sn A quotation from Ps 19:4.
[10:19] 223 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] 224 sn A quotation from Deut 32:21.
[10:20] 225 sn A quotation from Isa 65:1.
[10:21] 226 sn A quotation from Isa 65:2.
[11:3] 227 sn A quotation from 1 Kgs 19:10, 14.
[11:4] 228 tn Grk “the revelation,” “the oracle.”
[11:4] 229 tn 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.
[11:4] 230 sn A quotation from 1 Kgs 19:18.
[11:7] 231 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 232 sn A quotation from Deut 29:4; Isa 29:10.
[11:10] 233 sn A quotation from Ps 69:22-23.
[11:11] 234 tn Grk “that they might fall.”
[11:11] 235 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
[11:12] 236 tn Or “full inclusion”; Grk “their fullness.”
[11:16] 237 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.
[11:16] 238 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.
[11:17] 239 tn Grk “became a participant of.”
[11:20] 240 tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
[11:22] 241 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[11:22] 242 tn Grk “if you continue in (the) kindness.”
[11:25] 243 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[11:25] 244 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
[11:25] 245 tn Grk “fullness.”
[11:26] 246 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).
[11:27] 247 sn A quotation from Isa 59:20-21.
[11:27] 248 sn A quotation from Isa 27:9; Jer 31:33-34.
[11:31] 249 tc Some important Alexandrian and Western
[11:32] 250 tn Grk “to all”; “them” has been supplied for stylistic reasons.
[11:34] 251 sn A quotation from Isa 40:13.
[11:35] 252 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[11:35] 253 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[11:35] 254 sn A quotation from Job 41:11.
[15:9] 255 tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
[15:9] 256 sn A quotation from Ps 18:49.
[15:10] 257 sn A quotation from Deut 32:43.
[15:11] 258 sn A quotation from Ps 117:1.
[15:12] 259 sn A quotation from Isa 11:10.
[15:13] 260 tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
[15:14] 261 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:16] 262 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
[15:16] 263 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
[15:16] 264 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
[15:17] 265 tc ‡ After οὖν (oun), several important Alexandrian and Western
[15:17] tn Grk “Therefore I have a boast.”
