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ROMANOS 9
Mam de Todos Santos Chuchumatán

Scyˈoˈn ke aj Israel tuˈn Dios

9  Key hermano, nimxsen bisbajil at wiˈja cyiˈj ntanema, kej xjal te Israel. Tiˈj tzunja bisbajil lu, ttzkiˈn Cristo nchin yolena jaxxix. Yaaˈn nchin ẍtakˈena. Jax juˈx wanema tzin tkbaˈn nchin yolena jaxxix, bix mlay ẍtakˈen wanema tjakˈ tcawbil Espíritu Santo. 2 Nim nchin bisena cyiˈj ke te ntanema, bix tchyonel nbisa tuj wanema mlay weˈ. 3 Nuket jacˈa bint tuˈn cyclet ke ntanema tuˈnj ojat npaxa tuya Cristo tuˈn nxiˈya tuj castiwa te cyxel, jacˈa bint wuˈna. 4 Aj Israelke, ejeeˈtzen xjalja e tsicyˈ Dios tuˈn cyoc te ttanem. Ja jawnex Dios e ten cyxol, bix e cyaj tkbaˈnxin nimcˈa te cye, bix e cyaj tkˈoˈnxin tleyxin te cye, bix e cyaj tyeecˈanxin ti tten tuˈn tjaw cynimsaˈn Dios, bix e cyaj tkbaˈnxin nim xtalbil tuˈn tkˈontexin cye. 5 Jatzen cyiyˈjil ja Abraham bix ja Isaac bix ja Jacob, bix cyxoltzen aj Israel etza itzˈj Cristo tej tocxin te xjal, jaxj xjal scyˈoˈn tuˈn Dios te cawel, jaxj xjal ncawen tibaj cykilca at, jatzen xjalj mero Dios. Cyˈiwlaˈnxit te junx maj. Juˈxit tzuna.

6 Amale yaaˈnt nim aj Israel o clet, ¿cxeˈlpatzen kkbaˈn min e japan Dios tiˈ tyol cye aj Israel tuˈn cyoc te ttanemxin? Min, cuma yaaˈn cykilca xjal tiyˈjil Israel kej mero aj Israelxix tuj twitz Dios. 7 Cˈoquel cycˈuˈja tiˈj yaaˈn cykilcaj el itzˈj tiˈ Abraham tcwalet‑xin tuj twitz Dios. Tz̈i Dios te Abraham cyjulu: “Tiˈj tcwala Isaac qˈuelel itzˈj kej tchmana jmero tiyˈjila tuj nwitza, yaaˈn tiˈ tcwala Ismael,” tz̈i Dios. 8 Ja yol lu tzin tkbaˈn yaaˈn cykilcaj xjal el itzˈj tiˈ Abraham jmero t‑xjal Dios. Kej mero tiyˈjil Abraham tuj twitz Dios ejeeˈj xjalja oc te tiyˈjil Abraham nuk tuˈnj e tkbaxin tuˈn tbint tuˈnxin. 9 Cˈoquel cycˈuˈja tiˈj Isaac itzˈj nuk tuˈn t‑xtalbil Dios. E cyaj tkbaˈn Dios te Abraham cyjulu: “Tuj juntl jnabkˈi jaˈlewe otk tzaj itzˈj jun tal tij t‑xuˈla Sara,” tz̈i Dios.

10 Yaaˈntzen nuk oˈcx kej tcwal Abraham tzin tyeecˈan yaaˈn cykilca ke tiyˈjil Abraham t‑xjal Dioske, sino jax juˈx ke tal Rebeca tzin tyeecˈan ja lu mas, cuma oˈcx nuk jun xinak tuˈnxuj, ja Isaac, bix e tzaj caˈba talxuj yoẍke. 11 Amale mitknaˈxet cyitzˈj yoẍ, bix amale minttiiˈ otk bint cyuˈn, mi nuk baˈn bix mi nuk kaˈ, pero junx oc te tiyˈjil Abraham, ja Jacob. E scyˈet Jacob tuˈn Dios yaaˈn tuˈnj baˈn e bint tuˈnxin, sino cuma juˈ e tajbe Dios. Tuˈntzen tbint tajbil Dios, 12 e xiˈ tkbaˈnxin te Rebeca cyjulu: “Jaj tala e tzaj itzˈj tneel cyjel toclen mas cubnin twitzj te titzˈen,” tz̈i Dios. 13 Bix juˈ e baja. Tz̈i Dios tuj tyol cyjulu: “Jacob oc te nxjala bix oc wachena, pero Esaú el nxooˈna,” tz̈i Dios tuj tyol.

14 Cuma tzin tscyˈoˈn Dios jun bix n‑el t‑xooˈn Dios juntl, ¿cxeˈlpa kkbaˈn yaaˈn baˈn Dios? Min. 15 Jaxin kbalte tuˈn tbint alcye tajxin. E xiˈ tkbaˈn Dios te Moisés cyjulu: “Ka waja tuˈn t‑xiˈ nkˈoˈna jun xtalbil te jun xjal, cxeˈltzen nkˈoˈna jun xtalbil te. Bix ka waja tzˈoc nkˈoˈna lastim te jun xjal, cˈoqueltzen nkˈoˈna lastim te,” tz̈i Dios te Moisés. 16 Juˈ tzunj tzinen taˈ nkˈon Dios lastim te jun xjal yaaˈn tuˈn ja xjal kbalte, bix yaaˈn tuˈnj n‑oc tipen xjal tuˈn tkˈon Dios lastim te, sino cuma ja Dios kbalte, jaxj Dios at tkˈakˈbil tcˈuˈj kiˈj. 17 At juntl tumel tuj tyol Dios tzin tyeecˈan nbint tuˈn Dios alcyej taj tuˈn tbint. E xiˈ tkbaˈn Dios te cawel te Egipto cyjulu: “O txiˈ nkˈoˈna jay tuˈn toca te cawel, tuˈntzen tchicˈajax jawnex weya wipemal oj nxcyeya tibaja, bix tuˈntzen tel tpocbal o chin xcyeya tibaja tuj cykilca twitz txˈotxˈ,” tz̈i Dios te cawel te Egipto. 18 Juˈtzen qˈuelele kniyˈ tiˈj ka taj Dios tuˈn t‑xiˈ tkˈoˈn lastim te jun xjal, cxeˈltzen tkˈoˈn lastim te, bix ka tajxin tuˈn t‑xiˈ tkˈoˈnxin amleˈn te jun aj il tuˈntzen ttz̈ˈiy tkˈoj tiˈ Dios, cxeˈltzen ttzakpiˈn Dios.

19 Kape cykbaˈy weya cyjulu: “Ka mlay tzˈel t‑xooˈn jun xjal jti taj Dios, entonces jatzen Dios yaaˈn tzinen tyol oj tkbante at til xjal,” kape tz̈i cybela. 20 Ka juˈ ncub cybisena, ¿tikentzen nchi jaw yolena tiˈ Dios juˈwa? Mintiiˈ cyey cyoclen tuˈn cyyolena tiˈ Dios juˈwa, cuma nuk xjalkey. ¿Baˈmpa tuˈn tjaw yolen jun wicyˈil tuya binchal te cyjulu: “¿Tikentzen o tbinchay inayena juˈwa?” tz̈ipatzen wicyˈil? Min, yaaˈn baˈn, 21 cuma jbinchal wicyˈil at toclen tuˈn tjyonte alcyej taj tuˈn tbint tuˈn tuya xcab txˈotxˈ. Ka tajxin bint jun wicyˈil cyeca tcyeˈnc, jaxin kbalte. Bix ka tajxin bint jun wicyˈil ajnintz tcyeˈnc, jax juˈxa at toclenxin tuˈn tbint tuˈnxin juˈwa. 22 Tisentzen jun binchal wicyˈil ja kbalte ti tajxin bint tuya xcab txˈotxˈ, jax juˈxsen te Dios, ja kbalte alcye tajxin bint cyuya aj il. At toclen Dios tuˈn ttzaj tkˈojxin cyiˈj aj il bix baˈn tuˈnxin tuˈn t‑xiˈ tyeecˈanxin at nim tipemalxin tuˈn t‑xiˈ tkˈoˈnxin cycastiwa. Pero amale e bajet tnincˈuˈnxin tuˈn t‑xiˈ tkˈoˈnxin cycastiwa, pero iyˈx tuˈnxin tuya nim tpasensyaxin cyiˈj xjal at cyxiˈlel tuj cycastiwa. Katzen juˈwa, ¿tikentzen tzin cykbaˈna yaaˈn baˈn Dios? 23 Iyˈx ke aj il tuˈnxin tuya tpasensyaxin tuˈntzen t‑xiˈ tkˈoˈnxin tkˈakˈbil tcˈuˈjxin cyibaj. E baj tnincˈuˈnxin jatxe ootxa tuˈn t‑xiˈ tkˈoˈnxin jun jawnexsen xtalbil cye bix tuˈn cyten tuyaxin tuj cyaˈj. 24 Bix kej xjal at tuˈn cyiikˈente t‑xtalbilxin, ejooˈtzen. O ko ttxocxin tuˈn koc te t‑xjalxin. Bix o ttxocxin yaaˈn nuk ejeeˈ judío, sino cyuyax kej xjal yaaˈn judío. 25 Jax wuˈna, cuma e tkba Dios tuj tuˈj tzˈiˈben tuˈn Oseas cyjulu: “Kej xjal yaaˈn n‑xjala nejl, cxeˈl nkˈoˈna cye tuˈn cyoc te nxjala. Bix jtnom yaaˈn te weya nejl, ja tzunja cˈoquel takˈ weya. 26 Cyuj jlugar jaaˈ e kbaja te cye yaaˈn nxjalke, cyujxse lugar cˈoquel cybi te tcwal Dios iˈtz,” tz̈i Dios.

27 Yaltzen cye Israel, cˈoquel cycˈuˈja tiˈj ti toc tuˈn Isaías tuj tyol Dios cyiˈj. Tz̈i cyjulu: “Amale nimet cybaj aj Israel, tisen arena ttziiˈ mar, pero nuk juun cye chi cletel. 28 Tnimal mlay chi clet, cuma cbinel tuˈn Dios j‑e tkba tuˈn tbint tuˈn. Cxeˈl tkˈoˈnxin castiwa cyibaj xjal te junx maj bix tuj ajkelbil,” tz̈i Isaías, tyolel Dios. 29 Bix jax juˈx e tkba Isaías cyiˈj ttanem Dios cyjulu: “Nuket min e cyaj tkˈoˈn Dios juun kxol tuˈn cycyaj itzˈj, jaj Dios ncawen tibaj cykilca at, ottzele ko baj twitz txˈotxˈ te junx maj, tisenxsen tej cycub baj kej xjal te Sodoma bix te Gomorra,” tz̈i Isaías cyiˈj aj Israel te yecˈbil yaaˈn cykilca Israel chi cletel.

Jun xjal tuˈnj tocslabl tiˈ Cristo jiquen tten twitz Dios

30 Juˈ tzunj, ¿altzen cye qˈuelel kniyˈ tiˈj? Qˈuelel kniyˈ tiˈj kej xjal min oc cyipen tuˈn cyoc jiquen twitz Dios nejl, otzen kˈoj cye tuˈn cyoc jiquen twitz Dios jaˈlewe, ejeeˈj xjal yaaˈn judío, cuma o tzˈoc ke cycˈuˈj tiˈ Dios. 31 Ja tzunkej aj Israel min e camanke tuˈn cyoc jiquen, amale oquet cyipen tuˈn cyxiˈ lpe tiˈ jun ley tuˈn cyoc jiquen twitz Dios. 32 ¿Tikentzen min e caman ke judío? Min e camanke tuˈn cyoc jiquen twitz Dios, cuma min oc ke cycˈuˈj tiˈ colbil tzin toyen Dios, sino oˈcx oc ke cycˈuˈj tiˈj baˈn e bint cyuˈn. Pero tuj cywitz judío min ajben colbil e tzaj tkˈoˈn Dios cye. Tuj cywitz tisen jun xak tuj be n‑oc texpaj twiˈ cyken tiˈj. Bix juˈ tzunj eˈla cyiiqˈuen. 33 Otk tkba Dios nejl juˈ tuˈn tbaja. Tz̈i Dios cyjulu: “Cˈoquel cycˈuˈja tiˈj cxeˈl nkˈoˈna jun Clol cye te cytanem nxjala. Pero tuj cywitz nuk tisen jun xak tuj be nchi jaw pitcˈaj xjal tiˈj bix tisen jun tzlom aˈbj nchi jaw jilpaj twitz. Pero kej xjal n‑oc ke cycˈuˈj tiˈj Clol cye cxeˈl nkˈoˈna, chi cleteltzen te junx maj. Yaaˈn nuk cyajx cˈoquel ke cycˈuˈj tiˈ Clol cye,” tz̈i Dios tuj tyol.

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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.
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