Translation of Romans 9
I recently read through Romans 9 looking at the Greek. I compared the Westcott & Hort to the Texus Receptus. There were not significant variants. I also looked at the various ways words could be translated and why the translators chose what they did. For the most part, I was good with the King James Version, which is based on the Texus Receptus. I also liked the New American Standard Bible, which is based on the Westcott and Hort. Below are my notes. I started in verse 4 and when to verse 24. In verses I skipped, I didn’t come up with anything different than the King James.
Verse 7:
(KJVA) Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
(NASB) nor are they all children because they are Abraham's descendants, but: "THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED."
ουδ οτι εισιν σπερμα αβρααμ παντες τεκνα αλλ εν ισαακ κληθησεται σοι σπερμα
The last word in the translations klethesetai can be translated either called or named. The named translation makes better sense in the context as the passage is talking about Abraham’s descendants. This points back to the original promise God gave Abraham being fulfilled through Isaac.
Verse 8:
(KJVA) That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
(NASB) That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.
τουτ εστιν ου τα τεκνα της σαρκος ταυτα τεκνα του θεου αλλα τα τεκνα της επαγγελιας λογιζεται εις σπερμα
The last word sperma can be translated either seem (literally sperm) or descendent (what the sperm brings about). Based on the context, descendent is the better translation.
Verse 9:
(KJVA) For this is the word of promise, At this time will I come, and Sara shall have a son.
(NASB) For this is the word of promise: "AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON."
επαγγελιας γαρ ο λογος ουτος κατα τον καιρον τουτον ελευσομαι και εσται τη σαρρα υιος
of promise - genitive literally the promise's word. The word coming from God’s original promise to Abraham.
Verse 11:
(KJVA) (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
(NASB) for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls,
μηπω γαρ γεννηθεντων μηδε πραξαντων τι αγαθον η κακον ινα η κατ εκλογην προθεσις του θεου μενη ουκ εξ εργων αλλ εκ του καλουντος
The manuscripts have two insignificant varians. Westcott & Hort have
“bad” but Texus Receptus has “evil”. Westcott & Hort have God’s purpose but Texus Receptus has purpose of God.
“Might remain” (subjunctive of meno) - God was making His original purpose remain by saying to Rebecca that the older will serve the younger.
Him who calls could be translated God’s calling. Καλουντος is a present active participle genitive singular masculine. It indicates a present ongoing action that is possessive of something. Since it has an article and no subject, it’s a substanative (ie standing in the place of a subject). Thus “the One” or “God” is implied in the text. But is the focus on the person performing the action (ie the one calling) or on the action (God’s calling)? The text is unclear. Most translations go with the one calling, which grammatically is an adjective participle acting as a substanative. Only the Net Bible goes with “His calling” which is a substanative participle.
Verse 15:
(KJVA) For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
(NASB) For He says to Moses, "I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION."
τω γαρ μωση λεγει ελεησω ον αν ελεω και οικτειρησω ον αν οικτειρω
In this verse I would translate things differently than the KJV on two points.
First, the phrase I will have mercy on whom I will have mercy should be I will have mercy on whom I have mercy. The first part is future tense, but the second part is present tense. The same is true of compassion.
Second, Whom I have mercy should be whomsoever. There are two factors that make this indefinite. In the Greek before whom there is an untranslatable conditional particle “an” indicating uncertainty. Second, have mercy is a subjunctive verb indicating uncertainty. Hence whom should be whomsoever.
Verse 19:
(KJVA) Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
(NASB) You will say to me then, "Why does He still find fault? For who resists His will?"
ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν
Find fault is in the middle voice (ie blame for himself). Why does God find a reason within Himself to blame them?
Verse 20:
(KJVA) Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
(NASB) On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it?
μενουνγε ω ανθρωπε συ τις ει ο ανταποκρινομενος τω θεω μη ερει το πλασμα τω πλασαντι τι με εποιησας ουτως
There is a play on words here between plasma & plasanti. The thing molded and the one molding. Plasma is a subject case noun. Plasanti is a susbstanative participle, focused on the implied person performing the action and taking the timing of the main verb, which in this case is erei (will speak) which is future tense. So the sense is God will be molding at the same time the question is asked.
Verse 21:
(KJVA) Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
(NASB) Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?
η ουκ εχει εξουσιαν ο κεραμευς του πηλου εκ του αυτου φυραματος ποιησαι ο μεν εις τιμην σκευος ο δε εις ατιμιαν
Exousian has the sense of authority, rather than power.
Verse 22:
(KJVA) What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
(NASB) What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?
ει δε θελων ο θεος ενδειξασθαι την οργην και γνωρισαι το δυνατον αυτου ηνεγκεν εν πολλη μακροθυμια σκευη οργης κατηρτισμενα εις απωλειαν
Katertismena "prepared" is passive. This in contrast to verse 23 προητοιμασεν "prepared" which is active. Verse 22 leaves open the possibility that they prepared themselves for destruction, verse 23 is clear God prepared some for glory.
Verse 7:
(KJVA) Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
(NASB) nor are they all children because they are Abraham's descendants, but: "THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED."
ουδ οτι εισιν σπερμα αβρααμ παντες τεκνα αλλ εν ισαακ κληθησεται σοι σπερμα
The last word in the translations klethesetai can be translated either called or named. The named translation makes better sense in the context as the passage is talking about Abraham’s descendants. This points back to the original promise God gave Abraham being fulfilled through Isaac.
Verse 8:
(KJVA) That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
(NASB) That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.
τουτ εστιν ου τα τεκνα της σαρκος ταυτα τεκνα του θεου αλλα τα τεκνα της επαγγελιας λογιζεται εις σπερμα
The last word sperma can be translated either seem (literally sperm) or descendent (what the sperm brings about). Based on the context, descendent is the better translation.
Verse 9:
(KJVA) For this is the word of promise, At this time will I come, and Sara shall have a son.
(NASB) For this is the word of promise: "AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON."
επαγγελιας γαρ ο λογος ουτος κατα τον καιρον τουτον ελευσομαι και εσται τη σαρρα υιος
of promise - genitive literally the promise's word. The word coming from God’s original promise to Abraham.
Verse 11:
(KJVA) (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
(NASB) for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls,
μηπω γαρ γεννηθεντων μηδε πραξαντων τι αγαθον η κακον ινα η κατ εκλογην προθεσις του θεου μενη ουκ εξ εργων αλλ εκ του καλουντος
The manuscripts have two insignificant varians. Westcott & Hort have
“bad” but Texus Receptus has “evil”. Westcott & Hort have God’s purpose but Texus Receptus has purpose of God.
“Might remain” (subjunctive of meno) - God was making His original purpose remain by saying to Rebecca that the older will serve the younger.
Him who calls could be translated God’s calling. Καλουντος is a present active participle genitive singular masculine. It indicates a present ongoing action that is possessive of something. Since it has an article and no subject, it’s a substanative (ie standing in the place of a subject). Thus “the One” or “God” is implied in the text. But is the focus on the person performing the action (ie the one calling) or on the action (God’s calling)? The text is unclear. Most translations go with the one calling, which grammatically is an adjective participle acting as a substanative. Only the Net Bible goes with “His calling” which is a substanative participle.
Verse 15:
(KJVA) For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
(NASB) For He says to Moses, "I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION."
τω γαρ μωση λεγει ελεησω ον αν ελεω και οικτειρησω ον αν οικτειρω
In this verse I would translate things differently than the KJV on two points.
First, the phrase I will have mercy on whom I will have mercy should be I will have mercy on whom I have mercy. The first part is future tense, but the second part is present tense. The same is true of compassion.
Second, Whom I have mercy should be whomsoever. There are two factors that make this indefinite. In the Greek before whom there is an untranslatable conditional particle “an” indicating uncertainty. Second, have mercy is a subjunctive verb indicating uncertainty. Hence whom should be whomsoever.
Verse 19:
(KJVA) Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
(NASB) You will say to me then, "Why does He still find fault? For who resists His will?"
ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν
Find fault is in the middle voice (ie blame for himself). Why does God find a reason within Himself to blame them?
Verse 20:
(KJVA) Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
(NASB) On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it?
μενουνγε ω ανθρωπε συ τις ει ο ανταποκρινομενος τω θεω μη ερει το πλασμα τω πλασαντι τι με εποιησας ουτως
There is a play on words here between plasma & plasanti. The thing molded and the one molding. Plasma is a subject case noun. Plasanti is a susbstanative participle, focused on the implied person performing the action and taking the timing of the main verb, which in this case is erei (will speak) which is future tense. So the sense is God will be molding at the same time the question is asked.
Verse 21:
(KJVA) Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
(NASB) Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?
η ουκ εχει εξουσιαν ο κεραμευς του πηλου εκ του αυτου φυραματος ποιησαι ο μεν εις τιμην σκευος ο δε εις ατιμιαν
Exousian has the sense of authority, rather than power.
Verse 22:
(KJVA) What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
(NASB) What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?
ει δε θελων ο θεος ενδειξασθαι την οργην και γνωρισαι το δυνατον αυτου ηνεγκεν εν πολλη μακροθυμια σκευη οργης κατηρτισμενα εις απωλειαν
Katertismena "prepared" is passive. This in contrast to verse 23 προητοιμασεν "prepared" which is active. Verse 22 leaves open the possibility that they prepared themselves for destruction, verse 23 is clear God prepared some for glory.
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