Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options Listen to 罗马书 9
Close CCB

罗马书 9
Chinese Contemporary Bible (Simplified)

上帝的选民

9 我在基督里说真话，绝无谎言。我被圣灵感动的良心可以作证， 2 我心里极为忧愁，痛苦不止！ 3 为了我的弟兄——我的同胞以色列人，即使我自己被咒诅、与基督隔绝，我也愿意！ 4 身为以色列人，他们拥有上帝儿子的名分、上帝的荣耀、诸约、律法、圣殿敬拜和各种应许。 5 蒙拣选的族长是他们的先祖，基督降世为人也是做以色列人。祂是至大至尊，永远当受称颂的上帝。阿们！

6 当然，这并不表示上帝的话落了空，因为从以色列生的，不一定都是以色列人， 7 亚伯拉罕的后裔不一定都是亚伯拉罕的儿女，圣经上说：“以撒生的才可算为你的后裔。” 8 这话的意思是：亚伯拉罕凭血气所生的儿女并不是上帝的儿女，只有凭应许所生的才算是他的后裔。 9 因为上帝曾这样应许他：“明年这时候，我会再来，撒拉必生一个儿子。”

10 后来，利百加和我们的先祖以撒结婚，怀了双胞胎。 11 在这对孩子还未出生，还没有显出谁善谁恶之前，上帝为了显明自己拣选人并不是按人的行为，而是按祂自己的旨意， 12 便对利百加说：“将来大的要服侍小的。” 13 正如圣经上说：“我爱雅各，厌恶以扫。”

14 这样看来，我们该怎么下结论呢？难道上帝不公平吗？当然不是！ 15 祂曾对摩西说：

“我要怜悯谁就怜悯谁，
要恩待谁就恩待谁。”

16 可见这并不在于人的意志和努力，而在于祂的怜悯。 17 圣经记载着上帝对法老说的话：“我使你兴起是为了在你身上彰显我的权能，使我的名传遍天下。” 18 总之，上帝要怜悯谁，就怜悯谁；要叫谁顽固，就叫谁顽固。

上帝的烈怒和怜悯

19 这样，你肯定会对我说：“为什么上帝还指责人呢？谁能抗拒祂的旨意呢？” 20 你这个人啊！你是谁啊？竟敢顶撞上帝！受造之物怎能对造物主说：“你为什么把我造成这样？” 21 陶匠难道不可以从一团泥中拿一部分造贵重的器皿，又拿一部分造平凡的器皿吗？

22 倘若上帝要显示祂的烈怒和权能，就尽量容忍那些祂预备要毁灭的器皿， 23 以便在那些祂怜悯并预备赐予荣耀的器皿上彰显祂丰盛的荣耀，这难道不可以吗？ 24 那些蒙怜悯的器皿就是我们这些从犹太人和外族人中被上帝呼召的人。 25 正如上帝在《何西阿书》上说：

“本来不是我子民的，
我要称他们为‘我的子民’；
本来不是我所爱的，
我要称他们为‘我所爱的’。
26 从前我在什么地方对他们说，
‘你们不是我的子民。’
将来也要在那里对他们说，
‘你们是永活上帝的儿女。’”

27 关于以色列人，以赛亚先知曾疾呼：

“以色列人虽多如海沙，
但得救的只是剩余的人，
28 因为上帝要在世上迅速、
彻底地执行祂的判决。”

29 以赛亚又说：

“若不是万军之主给我们存留后裔，
我们早就像所多玛和蛾摩拉一样灭亡了。”

以色列人和福音

30 这样看来，我们该说什么呢？本来不追求义的外族人却因信而得到了义。 31 以色列人靠遵行律法追求义，却徒劳无功。 32 为什么会这样呢？因为他们不凭信心，只靠自己的行为去追求义，结果就在那块“绊脚石”上跌倒了。 33 正如圣经上说：

“看啊！我在锡安放了一块绊脚石，
一块使人跌倒的磐石。
但信靠祂的人必不致蒙羞。”

Listen to Romani 9
Close NTLR

Romani 9
Nouă Traducere În Limba Română

Alegerea suverană a lui Dumnezeu

9 Spun adevărul în Cristos, nu mint: conştiinţa mea, prin Duhul Sfânt, îmi este martoră 2 că am o mare întristare şi o durere permanentă în inimă, 3 întrucât aş vrea, mai degrabă, ca eu însumi să fiu blestemat şi despărţit de Cristos de dragul fraţilor mei, al rudelor mele după trup 4 şi anume israeliţii! Ale lor sunt înfierea[a], slava[b], legămintele, darea Legii, închinarea şi promisiunile. 5 Ai lor sunt patriarhii şi din ei a venit, după trup, Cristos, Care este deasupra tuturor, Dumnezeu binecuvântat în veci[c]! Amin.

6 Dar aceasta nu înseamnă că a fost fără efect Cuvântul[d] lui Dumnezeu. Pentru că nu toţi care sunt din Israel sunt Israel. 7 Şi deşi sunt sămânţa lui Avraam nu toţi sunt copiii săi, ci, aşa cum este scris: „Prin Isaac îşi va primi numele sămânţa[e] ta.“[f] 8 Aceasta înseamnă că nu copiii trupeşti sunt copii ai lui Dumnezeu, ci copiii promisiunii sunt priviţi ca sămânţă. 9 Căci iată care a fost cuvântul promisiunii: „La anul, pe vremea aceasta, Mă voi întoarce la tine, iar Sara va avea un fiu.“[g] 10 Ba mai mult, Rebeca a rămas însărcinată de la un singur om[h], strămoşul nostru Isaac. 11 Şi chiar înainte ca cei doi gemeni să se fi născut sau să fi făcut ceva bine sau rău, – pentru ca scopul lui Dumnezeu în alegere să poată rămâne, nu prin fapte, ci prin Cel Care cheamă, – 12 i s-a spus: „Cel mai mare îi va sluji celui mai mic.“[i] 13 Aşa cum este scris:

„Pe Iacov l-am iubit,
    dar pe Esau l-am urât.“[j]

14 Deci ce vom spune: nu cumva este nedreptate din partea lui Dumnezeu? În nici un caz! 15 Căci lui Moise i-a spus:

„Eu mă îndur de cine vreau să mă îndur
    şi am milă de cine vreau să am milă.“[k]

16 Deci nu este ceva care ţine de cel care doreşte sau de cel care se străduieşte, ci ţine de Dumnezeu, Care arată îndurare, 17 pentru că, în Scripturi, Dumnezeu îi spune lui Faraon:

„Te-am ridicat ca să-Mi arăt în tine puterea Mea
    şi astfel Numele Meu să fie vestit pe întreg pământul.“[l]

18 Astfel, El are milă de cine doreşte şi împietreşte pe cine doreşte.

19 Mă vei întreba deci: „Atunci, de ce mai acuză?! Căci cine se poate împotrivi voii Lui?!“ 20 Dar, mai degrabă, cine eşti tu, omule, ca să te contrazici cu Dumnezeu?! Oare cel modelat îi va spune celui care l-a modelat: „De ce m-ai făcut aşa?“?[m] 21 Oare nu are olarul dreptul ca, din acelaşi bulgăre de lut, să facă şi un vas pentru întrebuinţări deosebite, dar şi unul pentru folosinţă obişnuită? 22 Şi ce dacă Dumnezeu, dorind să-Şi arate mânia şi să-Şi facă cunoscută puterea, a avut răbdare cu cei care erau vase ale mâniei Sale, pregătite pentru distrugere? 23 Şi ce dacă El a procedat astfel ca să-Şi facă cunoscută bogăţia slavei Sale faţă de nişte vase ale îndurării, pe care le pregătise mai dinainte pentru slavă, 24 incluzându-ne şi pe noi, pe care ne-a chemat nu numai dintre iudei, ci şi dintre neamuri? 25 Aşa cum spune în Osea:

„Pe cel ce nu era poporul Meu îl voi numi «Popor al Meu»,
    şi pe cea care nu era iubită, o voi numi «Iubită».[n]

26 Şi în locul unde li s-a spus: «Voi nu sunteţi poporul Meu!»,
    acolo vor fi numiţi «Fii ai Dumnezeului celui Viu».“[o]

27 Iar Isaia strigă despre Israel:

„Chiar dacă numărul israeliţilor ar fi ca nisipul mării,
    totuşi numai rămăşiţa va fi mântuită,
28 căci Domnul va duce la îndeplinire repede şi pe deplin sentinţa hotărâtă asupra pământului.“[p]

29 Aşa cum a prezis Isaia:

„Dacă Domnul Oştirilor[q] nu ne-ar fi lăsat câţiva urmaşi[r],
    am fi ajuns ca Sodoma
        şi ne-am fi asemănat cu Gomora.“[s]

Necredinţa lui Israel

30 Şi atunci ce vom spune? Neamurile, care n-au urmărit dreptatea, totuşi au primit-o, – şi anume o dreptate care este prin credinţă –, 31 însă Israel, care urmărea dreptatea printr-o Lege, n-a reuşit s-o obţină. 32 De ce n-a reuşit? Pentru că ei n-au urmărit acest lucru prin credinţă, ci, ca şi cum ar fi fost posibil, prin fapte. Ei s-au împiedicat de Piatra de poticnire, 33 aşa cum este scris:

„Iată, pun în Sion o Piatră de poticnire
    şi o Stâncă de cădere!
        Oricine crede în El nu va fi făcut de ruşine.“[t]

Footnotes

  1. Romani 9:4 Vezi nota de la 8:15; vezi Ex. 4:22-23; Ier. 31:9; Os. 11:1
  2. Romani 9:4 Prezenţa lui Dumnezeu în mijlocul poporului Său (vezi Ex. 16:7, 10; Lev. 9:6, 23; Num. 16:19)
  3. Romani 9:5 Sau: Cristos, Care este Dumnezeu deasupra tuturor, binecuvântat în veci; sau: Cristos, Care este deasupra tuturor. Dumnezeu să fie binecuvântat în veci; sau: Cristos. Dumnezeu, Care este deasupra tuturor, să fie binecuvântat în veci; gramatical, toate variantele sunt posibile
  4. Romani 9:6 Este vorba despre promisiunea legământului
  5. Romani 9:7 Termenul grecesc pentru sămânţă este un singular ce se poate referi atât la un singur urmaş, cât şi la toţi urmaşii de pe linia genealogică a unei persoane (colectiv). Este foarte probabil ca în cele mai multe cazuri termenul să exprime o ambiguitate intenţionată. Apostolul Pavel (Gal. 3:16) aplică acelaşi termen, sămânţă, lui Isus Cristos, demonstrând, prin exegeza sa, că promisiunea făcută lui Avraam îşi găseşte împlinirea ultimă în Isus Cristos
  6. Romani 9:7 Vezi Gen. 21:12
  7. Romani 9:9 Vezi Gen. 18:10, 14
  8. Romani 9:10 Sau: printr-o singură împreunare cu, pentru a accentua egalitatea celor doi fii
  9. Romani 9:12 Vezi Gen. 25:23
  10. Romani 9:13 Adică: Pe Iacov l-am ales, / dar pe Esau l-am respins; vezi Mal. 1:2, 3
  11. Romani 9:15 Vezi Ex. 33:19
  12. Romani 9:17 Pavel citează din LXX, Ex. 9:16
  13. Romani 9:20 Vezi Is. 29:16; 45:9
  14. Romani 9:25 Vezi Os. 2:23
  15. Romani 9:26 Vezi Os. 1:10
  16. Romani 9:28 Vezi Is. 10:22, 23
  17. Romani 9:29 Gr.: Kurios Savaot care îl redă pe ebr.: YHWH Ţevaot. Termenul ebraic pentru oştiri se poate referi: (1) la oştirile lui Israel (Ex. 7:4; Ps. 44:9 – v. 10 în TM); (2) la corpurile cereşti (Gen. 2:1; Deut. 4:19; Is. 40:26); (3) la îngeri (Ios. 5:14; 1 Regi 22:19; Ps. 148:2); probabil acest titlu face referire la suveranitatea lui Dumnezeu peste orice putere din univers
  18. Romani 9:29 Lit.: o sămânţă
  19. Romani 9:29 Vezi LXX, Is. 1:9
  20. Romani 9:33 Vezi Is. 8:14; 28:16
Close NET

Romans 9
New English Translation

Israel’s Rejection Considered

9 [a] I am telling the truth in Christ (I am not lying!), for my conscience assures me[b] in the Holy Spirit— 2 I have great sorrow and unceasing anguish in my heart.[c] 3 For I could wish[d] that I myself were accursed—cut off from Christ—for the sake of my people,[e] my fellow countrymen,[f] 4 who are Israelites. To them belong[g] the adoption as sons,[h] the glory, the covenants, the giving of the law, the temple worship,[i] and the promises. 5 To them belong the patriarchs,[j] and from them,[k] by human descent,[l] came the Christ,[m] who is God over all, blessed forever![n] Amen.

6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel,[o] 7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[p] 8 This means[q] it is not the children of the flesh[r] who are the children of God; rather, the children of promise are counted as descendants. 9 For this is what the promise declared:[s] “About a year from now[t] I will return and Sarah will have a son.”[u] 10 Not only that, but when Rebekah had conceived children by one man,[v] our ancestor Isaac— 11 even before they were born or had done anything good or bad (so that God’s purpose in election[w] would stand, not by works but by[x] his calling)[y]— 12 [z] it was said to her, “The older will serve the younger,”[aa] 13 just as it is written: “Jacob I loved, but Esau I hated.”[ab]

14 What shall we say then? Is there injustice with God? Absolutely not! 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.”[ac] 16 So then,[ad] it does not depend on human desire or exertion,[ae] but on God who shows mercy. 17 For the scripture says to Pharaoh:[af] “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.”[ag] 18 So then,[ah] God[ai] has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[aj]

19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 20 But who indeed are you—a mere human being[ak]—to talk back to God?[al] Does what is molded say to the molder, “Why have you made me like this?”[am] 21 Has the potter no right to make from the same lump of clay[an] one vessel for special use and another for ordinary use?[ao] 22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects[ap] of wrath[aq] prepared for destruction?[ar] 23 And what if he is willing to make known the wealth of his glory on the objects[as] of mercy that he has prepared beforehand for glory— 24 even us, whom he has called, not only from the Jews but also from the Gentiles? 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,[at] ‘My beloved.’”[au]
26 “And in the very place[av] where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’”[aw]

27 And Isaiah cries out on behalf of Israel, “Though the number of the children[ax] of Israel are as the sand of the sea, only the remnant will be saved, 28 for the Lord will execute his sentence on the earth completely and quickly.”[ay] 29 Just[az] as Isaiah predicted,

“If the Lord of Heaven’s Armies[ba] had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.”[bb]

Israel’s Rejection Culpable

30 What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 31 but Israel even though pursuing[bc] a law of righteousness[bd] did not attain it.[be] 32 Why not? Because they pursued[bf] it not by faith but (as if it were possible) by works.[bg] They stumbled over the stumbling stone,[bh] 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,[bi]
yet the one who believes in him will not be put to shame.”[bj]

Footnotes

  1. 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.
  2. Romans 9:1 tn Or “my conscience bears witness to me.”
  3. Romans 9:2 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
  4. Romans 9:3 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
  5. Romans 9:3 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
  6. Romans 9:3 tn Grk “my kinsmen according to the flesh.”
  7. 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.
  8. 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.”
  9. Romans 9:4 tn Or “cultic service.”
  10. 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.
  11. Romans 9:5 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
  12. Romans 9:5 tn Grk “according to the flesh.”
  13. Romans 9:5 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
  14. 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.
  15. Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
  16. 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.
  17. Romans 9:8 tn Grk “That is,” or “That is to say.”
  18. 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.
  19. Romans 9:9 tn Grk “For this is the word of promise.”
  20. 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.
  21. Romans 9:9 sn A quotation from Gen 18:10, 14.
  22. Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
  23. Romans 9:11 tn Grk “God’s purpose according to election.”
  24. Romans 9:11 tn Or “not based on works but based on…”
  25. Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
  26. 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.
  27. Romans 9:12 sn A quotation from Gen 25:23.
  28. Romans 9:13 sn A quotation from Mal 1:2-3.
  29. Romans 9:15 sn A quotation from Exod 33:19.
  30. 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.
  31. Romans 9:16 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
  32. 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.
  33. Romans 9:17 sn A quotation from Exod 9:16.
  34. 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.
  35. Romans 9:18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  36. Romans 9:18 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
  37. Romans 9:20 tn Grk “O man.”
  38. Romans 9:20 tn Grk “On the contrary, O man, who are you to talk back to God?”
  39. Romans 9:20 sn A quotation from Isa 29:16; 45:9.
  40. Romans 9:21 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
  41. Romans 9:21 tn Grk “one vessel for honor and another for dishonor.”
  42. Romans 9:22 tn Grk “vessels.” This is the same Greek word used in v. 21.
  43. Romans 9:22 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination.
  44. 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.
  45. Romans 9:23 tn Grk “vessels.” This is the same Greek word used in v. 21.
  46. Romans 9:25 tn Grk “and her who was not beloved, ‘Beloved.’”
  47. Romans 9:25 sn A quotation from Hos 2:23.
  48. Romans 9:26 tn Grk “And it will be in the very place.”
  49. Romans 9:26 sn A quotation from Hos 1:10.
  50. Romans 9:27 tn Grk “sons.”
  51. 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.
  52. Romans 9:29 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  53. 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.”
  54. Romans 9:29 sn A quotation from Isa 1:9.
  55. Romans 9:31 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
  56. 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).
  57. Romans 9:31 tn Grk “has not attained unto the law.”
  58. 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.
  59. 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.”
  60. Romans 9:32 tn Grk “the stone of stumbling.”
  61. Romans 9:33 tn Grk “a stone of stumbling and a rock of offense.”
  62. Romans 9:33 sn A quotation from Isa 28:16; 8:14.
Next
罗马书 8
罗马书 10
Next
dropdown
Chinese Contemporary Bible (Simplified) (CCB)

Chinese Contemporary Bible Copyright © 1979, 2005, 2007, 2011 by Biblica® Used by permission. All rights reserved worldwide.

Nouă Traducere În Limba Română (NTLR)

Nouă Traducere În Limba Română (Holy Bible, New Romanian Translation) Copyright © 2006 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.