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Numbers 16
New English Translation

The Rebellion of Korah

16 [a] Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites,[b] took men[c] 2 and rebelled against Moses, along with some of the Israelites, 250 leaders[d] of the community, chosen from the assembly,[e] famous men.[f] 3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves,[g] seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

4 When Moses heard it he fell down with his face to the ground.[h] 5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person[i] to approach him; the person he has chosen he will cause to approach him. 6 Do this, Korah, you and all your company:[j] Take censers, 7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!” 8 Moses said to Korah, “Listen now, you sons of Levi! 9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them? 10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek[k] the priesthood also? 11 Therefore you and all your company have assembled together against the Lord! And Aaron—what is he that you murmur against him?”[l] 12 Then Moses summoned[m] Dathan and Abiram, the sons of Eliab, but they said, “We will not come up.[n] 13 Is it a small thing[o] that you have brought us up out of the land that flows with milk and honey,[p] to kill us in the wilderness? Now do you want to make yourself a prince[q] over us? 14 Moreover,[r] you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind[s] these men? We will not come up.”

15 Moses was very angry, and he said to the Lord, “Have no respect[t] for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

16 Then Moses said to Korah, “You and all your company present yourselves before the Lord—you and they, and Aaron—tomorrow. 17 And each of you[u] take his censer, put[v] incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron—each of you with his censer.” 18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron. 19 When[w] Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.

The Judgment on the Rebels

20 The Lord spoke to Moses and Aaron: 21 “Separate yourselves[x] from among this community,[y] that I may consume them in an instant.” 22 Then they threw themselves down with their faces to the ground[z] and said, “O God, the God of the spirits of all people,[aa] will you be angry with the whole community when only one man sins?”[ab]

23 So the Lord spoke to Moses: 24 “Tell the community: ‘Get away[ac] from around the homes of Korah, Dathan, and Abiram.’” 25 Then Moses got up[ad] and went to Dathan and Abiram; and the elders of Israel went after him. 26 And he said to the community, “Move away from the tents of these wicked[ae] men, and do not touch anything they have, lest you be destroyed because[af] of all their sins.”[ag] 27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves[ah] in the entrances of their tents with their wives, their children, and their toddlers. 28 Then Moses said, “This is how[ai] you will know that the Lord has sent me to do all these works, for I have not done them of my own will.[aj] 29 If these men die a natural death,[ak] or if they share the fate[al] of all men, then the Lord has not sent me. 30 But if the Lord does something entirely new,[am] and the earth opens its mouth and swallows them up[an] along with all that they have, and they[ao] go down alive to the grave,[ap] then you will know that these men have despised the Lord!”

31 When he had finished[aq] speaking[ar] all these words, the ground that was under them split open, 32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. 33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 34 All the Israelites[as] who were around them fled at their cry,[at] for they said, “What if[au] the earth swallows us too?” 35 Then a fire[av] went out from the Lord and devoured the 250 men who offered incense.

The Atonement for the Rebellion

36 (17:1)[aw] The Lord spoke to Moses: 37 “Tell[ax] Eleazar son of Aaron the priest to pick up[ay] the censers out of the flame, for they are holy, and then scatter the coals of fire[az] at a distance. 38 As for the censers of these men who sinned at the cost of their lives,[ba] they must be made[bb] into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.” 39 So Eleazar the priest took the bronze censers presented by those who had been burned up, and they were hammered out as a covering for the altar. 40 It was a memorial for the Israelites, that no outsider who is not a descendant of[bc] Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company—just as the Lord had spoken by the authority[bd] of Moses. 41 But on the next day the whole community of Israelites murmured against Moses and Aaron, saying, “You have killed the Lord’s people!”[be] 42 When the community assembled[bf] against Moses and Aaron, they turned toward the tent of meeting—and[bg] the cloud covered it, and the glory of the Lord appeared. 43 Then Moses and Aaron stood before the tent of meeting.

44 The Lord spoke to Moses: 45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground.[bh] 46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord—the plague has begun!” 47 So Aaron did[bi] as Moses commanded[bj] and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people. 48 He stood between the dead and the living, and the plague was stopped. 49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah. 50 Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped.

Footnotes

  1. Numbers 16:1 sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.
  2. Numbers 16:1 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
  3. Numbers 16:1 tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”
  4. Numbers 16:2 tn Heb “princes” (so KJV, ASV).
  5. Numbers 16:2 tn These men must have been counselors or judges of some kind.
  6. Numbers 16:2 tn Heb “men of name,” or “men of renown.”
  7. Numbers 16:3 tn The meaning of רַב־לָכֶם (rav lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.
  8. Numbers 16:4 tn Heb “fell on his face.”
  9. Numbers 16:5 tn Heb “him.”
  10. Numbers 16:6 tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.
  11. Numbers 16:10 tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him—the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.
  12. Numbers 16:11 sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.
  13. Numbers 16:12 tn Heb “Moses sent to summon.” The verb קָרָא (qaraʾ) followed by the ל (lamed) preposition does not mean “call to” but “summon.” This is a command performance; for them to appear would be to submit to Moses’ authority. This they will not do.
  14. Numbers 16:12 tn The imperfect tense of נַעֲלֶה (naʿaleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).
  15. Numbers 16:13 tn The question is rhetorical. It was not a small thing to them—it was a big thing.
  16. Numbers 16:13 tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.
  17. Numbers 16:13 tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).
  18. Numbers 16:14 tn Here אַף (ʾaf) has the sense of “in addition.” It is not a common use.
  19. Numbers 16:14 tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.
  20. Numbers 16:15 tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.
  21. Numbers 16:17 tn Heb “and take, a man, his censer.”
  22. Numbers 16:17 tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.
  23. Numbers 16:19 tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).
  24. Numbers 16:21 tn The verb is הִבָּדְלוּ (hibbadelu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the Lord.
  25. Numbers 16:21 sn The group of people siding with Korah is meant, and not the entire community of the people of Israel. They are an assembly of rebels, their “community” consisting in their common plot.
  26. Numbers 16:22 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
  27. Numbers 16:22 tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (ʾelohe harukhot lekhol basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).
  28. Numbers 16:22 tn The verb is the Qal imperfect יֶחֱטָא (yekhetaʾ); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).
  29. Numbers 16:24 tn The motif of “going up” is still present; here the Hebrew text says “go up” (the Niphal imperative—“go up yourselves”) from their tents, meaning, move away from them.
  30. Numbers 16:25 tn Heb “rose up.”
  31. Numbers 16:26 tn The word רָשָׁע (rashaʿ) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals—they were guilty. The idea of “wickedness” therefore applies in that sense.
  32. Numbers 16:26 tn The preposition ב (bet) in this line is causal—“on account of their sins.”
  33. Numbers 16:26 sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.
  34. Numbers 16:27 tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.
  35. Numbers 16:28 tn Heb “in this.”
  36. Numbers 16:28 tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki loʾ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak—and certainly not from some secret desire on his part to seize power.
  37. Numbers 16:29 tn Heb “if like the death of every man they die.”
  38. Numbers 16:29 tn The noun is פְּקֻדָּה (pequddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
  39. Numbers 16:30 tn The verb בָּרָא (baraʾ) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.
  40. Numbers 16:30 tn The figures are personifications, but they vividly describe the catastrophe to follow—which was very much like a mouth swallowing them.
  41. Numbers 16:30 tn The word is “life” or “lifetime”; it certainly means their lives—they themselves. But the presence of this word suggests more. It is an accusative specifying the state of the subject—they will go down alive to Sheol.
  42. Numbers 16:30 tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.
  43. Numbers 16:31 tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”
  44. Numbers 16:31 tn The infinitive construct with the preposition ל (lamed) functions here as the direct object of the preceding infinitive. It tells what he finished.
  45. Numbers 16:34 tn Heb “all Israel.”
  46. Numbers 16:34 tn Heb “voice.”
  47. Numbers 16:34 tn Heb “lest.”
  48. Numbers 16:35 tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.
  49. Numbers 16:36 sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.
  50. Numbers 16:37 tn Heb “say to.”
  51. Numbers 16:37 tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.
  52. Numbers 16:37 tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.
  53. Numbers 16:38 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
  54. Numbers 16:38 tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).
  55. Numbers 16:40 tn Heb “from the seed of.”
  56. Numbers 16:40 tn Heb “hand.”
  57. Numbers 16:41 sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event.
  58. Numbers 16:42 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
  59. Numbers 16:42 tn The verse uses וְהִנֵּה (vehinneh, “and behold”). This is the deictic particle—it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent—and there is the cloud!
  60. Numbers 16:45 tn Heb “they fell on their faces.”
  61. Numbers 16:47 tn Heb “took.”
  62. Numbers 16:47 tn Or “had spoken” (NASB); NRSV “had ordered.”
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Numbers 15
Numbers 17
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Psalm 120
New English Translation

Psalm 120[a]

A song of ascents.[b]

120 In my distress I cried out
to the Lord and he answered me.
2 I said,[c] “O Lord, rescue me[d]
from those who lie with their lips[e]
and those who deceive with their tongues.[f]
3 How will he severely punish you,
you deceptive talker?[g]
4 Here’s how![h] With the sharp arrows of warriors,
with arrowheads forged over the hot coals.[i]
5 How miserable I am.[j]
For I have lived temporarily[k] in Meshech;
I have resided among the tents of Kedar.[l]
6 For too long I have had to reside
with those who hate[m] peace.
7 I am committed to peace,[n]
but when I speak, they want to make war.[o]

Footnotes

  1. Psalm 120:1 sn Psalm 120. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4) and a lament (vv. 5-7). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.
  2. Psalm 120:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
  3. Psalm 120:2 tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.
  4. Psalm 120:2 tn Or “my life.”
  5. Psalm 120:2 tn Heb “from a lip of falsehood.”
  6. Psalm 120:2 tn Heb “from a tongue of deception.”
  7. Psalm 120:3 tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord/God will do…and thus he will add” (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31).
  8. Psalm 120:4 tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.
  9. Psalm 120:4 tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.
  10. Psalm 120:5 tn Or “woe to me.” The Hebrew term אוֹיָה (ʾoyah, “woe”) which occurs only here, is an alternate form of אוֹי (ʾoy).
  11. Psalm 120:5 tn Heb “I live as a resident foreigner.”
  12. Psalm 120:5 sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.
  13. Psalm 120:6 tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.
  14. Psalm 120:7 tn Heb “I, peace.”
  15. Psalm 120:7 tn Heb “they [are] for war.”
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Psalm 121
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Romans 8
New English Translation

The Believer’s Relationship to the Holy Spirit

8 There is therefore now no condemnation for those who are in Christ Jesus.[a] 2 For the law of the life-giving Spirit[b] in Christ Jesus has set you[c] free from the law of sin and death. 3 For God achieved what the law could not do because[d] it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

5 For those who live according to the flesh have their outlook shaped by[e] the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 6 For the outlook[f] of the flesh is death, but the outlook of the Spirit is life and peace, 7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8 Those who are in the flesh cannot please God. 9 You, however, are not in[g] the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 10 But if Christ is in you, your body is dead because of sin, but[h] the Spirit is your life[i] because of righteousness. 11 Moreover if the Spirit of the one[j] who raised Jesus from the dead lives in you, the one who raised Christ[k] from the dead will also make your mortal bodies alive through his Spirit who lives in you.[l]

12 So then,[m] brothers and sisters,[n] we are under obligation, not to the flesh, to live according to the flesh 13 (for if you live according to the flesh, you will[o] die),[p] but if by the Spirit you put to death the deeds of the body you will live. 14 For all who are led by the Spirit of God are[q] the sons of God. 15 For you did not receive the spirit of slavery leading again to fear,[r] but you received the Spirit of adoption,[s] by whom[t] we cry, “Abba,[u] Father.” 16 The Spirit himself bears witness to[v] our spirit that we are God’s children. 17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)[w]—if indeed we suffer with him so we may also be glorified with him.

18 For I consider that our present sufferings cannot even be compared[x] to the coming glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility—not willingly but because of God[y] who subjected it—in hope 21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 22 For we know that the whole creation groans and suffers together until now. 23 Not only this, but we ourselves also, who have the firstfruits of the Spirit,[z] groan inwardly as we eagerly await our adoption,[aa] the redemption of our bodies.[ab] 24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with endurance.[ac]

26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray,[ad] but the Spirit himself intercedes for us with inexpressible groanings. 27 And he[ae] who searches our hearts knows the mind of the Spirit, because the Spirit[af] intercedes on behalf of the saints according to God’s will. 28 And we know that all things work together[ag] for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son[ah] would be the firstborn among many brothers and sisters.[ai] 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

31 What then shall we say about these things? If God is for us, who can be against us? 32 Indeed, he who[aj] did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things? 33 Who will bring any charge against God’s elect?[ak] It is God who justifies. 34 Who is the one who will condemn? Christ[al] is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?[am] 36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”[an] 37 No, in all these things we have complete victory[ao] through him[ap] who loved us! 38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers,[aq] nor things that are present, nor things to come, nor powers, 39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Footnotes

  1. Romans 8:1 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mē kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid M) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in M.
  2. Romans 8:2 tn Grk “for the law of the Spirit of life.”
  3. Romans 8:2 tc Most mss read the first person singular pronoun με (me) here (A D 1175 1241 1505 1739c 1881 2464 M lat sa). The second person singular pronoun σε (se) is superior because of external support (א B (F: σαι) G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, ēleutherōsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.
  4. Romans 8:3 tn Grk “in that.”
  5. Romans 8:5 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
  6. Romans 8:6 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
  7. Romans 8:9 tn Or “are not controlled by the flesh but by the Spirit.”
  8. Romans 8:10 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  9. Romans 8:10 tn Or “life-giving.” Grk “the Spirit is life.”
  10. Romans 8:11 sn The one who raised Jesus from the dead refers to God (also in the following clause).
  11. Romans 8:11 tc Several mss read ᾿Ιησοῦν (Iēsoun, “Jesus”) after Χριστόν (Christon, “Christ”; א* A D* 630 1506 1739 1881 bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be autographic, though, both because of external evidence (א2 B D2 F G Ψ 33 1175 1241 1505 2464 M sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).
  12. Romans 8:11 tc Most mss (B D F G Ψ 33 1175 1241 1739 1881 M lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C 81 104 1505 1506 al, and is slightly preferred.
  13. Romans 8:12 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  14. Romans 8:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  15. Romans 8:13 tn Grk “are about to, are certainly going to.”
  16. Romans 8:13 sn This remark is parenthetical to Paul’s argument.
  17. Romans 8:14 tn Grk “For as many as are being led by the Spirit of God, these are.”
  18. Romans 8:15 tn Grk “slavery again to fear.”
  19. Romans 8:15 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).”
  20. Romans 8:15 tn Or “in that.”
  21. Romans 8:15 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
  22. Romans 8:16 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summartureō) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (martureō). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
  23. Romans 8:17 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs—that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
  24. Romans 8:18 tn Grk “are not worthy [to be compared].”
  25. Romans 8:20 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
  26. Romans 8:23 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
  27. Romans 8:23 tn See the note on “adoption” in v. 15.
  28. Romans 8:23 tn Grk “body.”
  29. Romans 8:25 tn Or “perseverance.”
  30. Romans 8:26 tn Or “for we do not know what we ought to pray for.”
  31. Romans 8:27 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
  32. Romans 8:27 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
  33. Romans 8:28 tc ὁ θεός (ho theos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 in P46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1175 1241 1505 1739 1881 2464 M latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
  34. Romans 8:29 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
  35. Romans 8:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  36. Romans 8:32 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all—How will he not also with him give us all things?”
  37. Romans 8:33 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
  38. Romans 8:34 tc ‡ A number of significant and early witnesses, along with several others (P46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Iēsous, “Jesus”) after Χριστός (Christos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1175 1241 1739 1881 M sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA28 has the word in brackets, indicating doubt as to its authenticity.tn Grk “who also.”
  39. Romans 8:35 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
  40. Romans 8:36 sn A quotation from Ps 44:22.
  41. Romans 8:37 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
  42. Romans 8:37 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
  43. Romans 8:38 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
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