1
Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ,
I speak truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit,
first here Christ Χριστός Christos
2
ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου·
that I have great sorrow and unceasing pain in my heart.
3
ηὐχόμην γὰρ ⸂ἀνάθεμα εἶναι αὐτὸς ἐγὼ⸃ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα,
For I could wish that I myself were accursed from Christ for the sake of my brothers, my relatives according to the flesh,
4
οἵτινές εἰσιν Ἰσραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι,
who are Israelites, whose are the adoption as sons and the glory and the covenants and the giving of the law and the worship and the promises,
first here Israelite Ἰσραηλίτης Israēlitēs
5
ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed to the ages. Amen.
Why this rendering
Rom.9.5 Observation
Syntactic observation
ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας — whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed to the ages. The manuscripts have no punctuation: ὁ ὢν ἐπὶ πάντων θεός can attach to Christ (Christ, who is God over all) or break after πάντων into a separate blessing of God. The base text sets a comma after πάντων and stands between the two; this edition decides only as much as that comma — who is over all, God blessed to the ages. The base text prints χριστός here in lower case — an editorial mark that the word is read as the anointed one rather than as a name — while 9:1 Χριστῷ is capitalized; this edition keeps Christ in both and records the mark here. V.3 ἀνάθεμα, accursed, is the word of Acts 23:14, we have cursed ourselves with a curse; ηὐχόμην, I could wish, is the imperfect of the verb of Acts 26:29, I pray — not closed to I wished. Of the six words of v.4 (adoption as sons, glory, covenants, giving of the law, worship, promises), υἱοθεσία is the word of 8:15, here belonging to Israel.
Rendering options · 2
Adopted only as far as the base text’s comma — “who is over all, God blessed”
Basis Decide as far as the base text decides; leave the rest open.
“Christ, who is God over all”
Basis Attaching the whole clause to Christ.
Rejected It goes past the base text’s comma — the translation would close what the manuscripts leave open.
6
Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ·
But it is not as though the word of God has fallen. For not all who are of Israel are Israel;
first here Israel Ἰσραήλ Israēl
7
οὐδ’ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλ’· Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα.
nor because they are Abraham’s seed are they all children; but, “In Isaac seed will be called for you.”
first here Abraham Ἀβραάμ Abraam
first here Isaac Ἰσαάκ Isaak
8
τοῦτ’ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα·
That is, it is not the children of the flesh who are children of God, but the children of the promise are reckoned as seed;
9
ἐπαγγελίας γὰρ ὁ λόγος οὗτος· Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.
for this is the word of promise: “According to this time I will come, and Sarah will have a son.”
10
οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν·
And not only that, but also Rebecca, having a bed from one, Isaac our father —
11
μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ ⸀φαῦλον, ἵνα ἡ κατ’ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ,
for when they were not yet born nor had practised anything good or bad, so that the purpose of God according to choice might remain —
12
οὐκ ἐξ ἔργων ἀλλ’ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι·
not from works but from the one who calls — it was said to her, “The greater will be a slave to the lesser”;
Why this rendering
Rom.9.12 Observation
Syntactic observation
οὐκ ἐξ ἔργων ἀλλ’ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι — not from works but from the one who calls — it was said to her, The greater will be a slave to the lesser. Vv.11-12 are one sentence with a parenthetic purpose clause (ἵνα … μένῃ) in the middle; this edition keeps the shape with two dashes. δουλεύσει, will be a slave, is the verb of Matt 6:24, no one can be a slave to two masters — not softened to serve. ὁ μείζων, τῷ ἐλάσσονι are the greater, the lesser — not paraphrased as elder, younger (Genesis 25:23). V.13, Jacob I loved, but Esau I hated, is Malachi 1:2-3, and ἐμίσησα, hated, the verb of Matt 5:43, hate your enemy — not paraphrased as loved less. V.11 ἐκλογή, choice, is the word of Acts 9:15, a chosen vessel, and πρόθεσις, purpose, the word of 8:28. V.15 is Exodus 33:19, with ἐλεάω (have mercy) and οἰκτίρω (have compassion) side by side — Luke 6:36 merciful (οἰκτίρμων) is the adjective of the second, and this language gives mercy to the first, breaking the root (recorded as a loss). V.16 τοῦ θέλοντος, τοῦ τρέχοντος, τοῦ ἐλεῶντος θεοῦ are three genitives without a verb — kept as of.
Rendering options · 2
Adopted “hated” — μισέω as at Matt 5:43
Basis One verb, one word.
“loved less”
Basis Paraphrasing the Semitic idiom.
Rejected The base text uses μισέω — the idiom is explained here, not in the text.
Lost in translation
οἰκτίρω (v.15) ↔ οἰκτίρμων (Luke 6:36, merciful), one root — this language splits them into have compassion / merciful.
this edition — none of the nine carries it (measured)
13
⸀καθὼς γέγραπται· Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.
as it stands written: “Jacob I loved, but Esau I hated.”
first here Jacob Ἰακώβ Iakōb
14
Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο·
What then shall we say? Is there unrighteousness with God? May it not be!
15
τῷ ⸂Μωϋσεῖ γὰρ⸃ λέγει· Ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω.
For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
first here Moses Μωϋσῆς Mōysēs
16
ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος θεοῦ.
So then it is not of the one who wants nor of the one who runs, but of God who has mercy.
17
λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.
For the scripture says to Pharaoh: “For this very thing I raised you up, so that I might show my power in you, and so that my name might be proclaimed in all the earth.”
18
ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει.
So then he has mercy on whom he wants, and whom he wants he hardens.
19
Ἐρεῖς ⸂μοι οὖν⸃· Τί ⸀οὖν ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν;
You will say to me then, “Why then does he still find fault? For who has withstood his intention?”
20
⸂ὦ ἄνθρωπε, μενοῦνγε⸃ σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι Τί με ἐποίησας οὕτως;
O man, who are you, rather, who answers back to God? Will the thing formed say to the one who formed it, “Why did you make me so?”
21
ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος ὃ δὲ εἰς ἀτιμίαν;
Or does the potter not have authority over the clay, to make from the same lump one vessel for honour and another for dishonour?
22
εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν,
But if God, wanting to show his wrath and to make known his power, bore with much patience vessels of wrath made ready for destruction,
Why this rendering
Rom.9.22 Observation
Syntactic observation
εἰ δὲ θέλων ὁ θεὸς … ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν — but if God … bore with much patience vessels of wrath made ready for destruction. Vv.22-24 open with εἰ δέ (but if) and have no conclusion — the base text breaks with a dash, and so does this edition. κατηρτισμένα, made ready, is a passive perfect and does not say who made them ready; v.23 προητοίμασεν, prepared beforehand, is active with God as subject. The base text gives the two vessels different verbs and voices, and this edition keeps the difference as made ready / prepared beforehand. V.20 ὦ ἄνθρωπε, O man, is the address of 2:1 and 2:3, and τὸ πλάσμα τῷ πλάσαντι, the thing formed to the one who formed, is one root in two forms — kept on form. ἀνταποκρινόμενος, answers back, is the verb of Luke 14:6, they were not able to answer back. V.21 κεραμεύς, potter, is the word of Matt 27:7, the potter’s field, and σκεῦος, vessel, the word of Acts 9:15, a chosen vessel — εἰς τιμήν, εἰς ἀτιμίαν (for honour, for dishonour) is the pair of 1:26, passions of dishonour.
Rendering options · 2
Adopted “made ready / prepared beforehand” — voice and verb kept apart
Basis What the base text distinguishes the translation does not merge.
“prepared for destruction / prepared for glory”
Basis The convention that makes the two vessels parallel.
Rejected The difference between an agentless passive and God as active subject disappears.
23
⸀καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν,
and so that he might make known the riches of his glory upon vessels of mercy, which he prepared beforehand for glory —
24
οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν;—
whom he also called — us, not only from Jews but also from nations? —
first here Jews Ἰουδαῖος Ioudaios
25
ὡς καὶ ἐν τῷ Ὡσηὲ λέγει· Καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην·
As he also says in Hosea: “I will call the not-my-people my people, and the not-beloved beloved;
26
καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη ⸀αὐτοῖς· Οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.
and it will be, in the place where it was said to them, ‘You are not my people,’ there they will be called sons of the living God.”
27
Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ· Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ⸀ὑπόλειμμα σωθήσεται·
And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, the remnant will be saved;
first here Isaiah Ἠσαΐας Ēsaias
28
λόγον γὰρ συντελῶν καὶ ⸀συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς.
for the Lord will do his word upon the earth, completing it and cutting it short.”
29
καὶ καθὼς προείρηκεν Ἠσαΐας· Εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.
And as Isaiah has said beforehand: “Unless the Lord Sabaoth had left us seed, we would have become as Sodom and been made like Gomorrah.”
first here Sodom Σόδομα Sodoma
first here Gomorrah Γόμορρα Gomorra
30
Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως·
What then shall we say? That nations who did not pursue righteousness seized righteousness — the righteousness that is from faith;
31
Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς ⸀νόμον οὐκ ἔφθασεν.
but Israel, pursuing a law of righteousness, did not come upon law.
32
διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ’ ὡς ἐξ ⸀ἔργων· ⸀προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος,
Why? Because it was not from faith but as from works; they struck against the stone of striking,
Why this rendering
Rom.9.32 Observation
Syntactic observation
προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος … Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου — they struck against the stone of striking … behold, I set in Zion a stone of striking and a rock of stumbling. προσκόπτω (strike against) and πρόσκομμα (striking) stand on one root in vv.32-33 — the verb of Matt 7:27, the winds blew and struck against that house, and Luke 4:11, lest you strike your foot against a stone — and this language keeps the root with strike / striking. σκάνδαλον, stumbling block, is the word of Matt 16:23, you are a stumbling block to me, and πέτρα, rock, the word of Matt 7:24, the house on the rock — kept as a rock of stumbling. V.33 is Isaiah 28:16 with 8:14 set inside it. ὁ πιστεύων ἐπ’ αὐτῷ, the one who believes on it: αὐτῷ can be the stone (it) or a person (him), and since 10:11 has the same phrase of a person, this language must split it / him (recorded as a loss). οὐ καταισχυνθήσεται, will not be put to shame, is the verb of 5:5, hope does not put to shame. Vv.30-31 διώκω, pursue, follows the site rule of Luke 17:23, do not pursue, and differs in this letter from persecute (12:14). κατέλαβεν, seized, is the verb of John 1:5, the darkness did not seize it; ἔφθασεν, came upon, the verb of Matt 12:28, the kingdom of God has come upon you.
Rendering options · 1
Adopted “stone of striking · rock of stumbling” — two roots kept as two
Basis προσκόπτω and σκάνδαλον are different roots.
Lost in translation
The openness of ἐπ’ αὐτῷ between it and him — this language must choose one (it here, him at 10:11).
Survives in · this edition — 1 of the nine carry it (not this language)
33
καθὼς γέγραπται· Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, ⸀καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται.
as it stands written: “Behold, I set in Zion a stone of striking and a rock of stumbling, and the one who believes on it will not be put to shame.”
first here Zion Σιών Siōn