Matthew 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹  Emmanuel,” ²  which means ³  “God with us.” ⁴ 

Romans 1:3-4

1:3 concerning his Son who was a descendant ⁵  of David with reference to the flesh, ⁶  1:4 who was appointed the Son-of-God-in-power ⁷  according to the Holy Spirit ⁸  by the resurrection ⁹  from the dead, Jesus Christ our Lord.

Romans 9:5

9:5 To them belong the patriarchs, ¹⁰  and from them, ¹¹  by human descent, ¹²  came the Christ, ¹³  who is God over all, blessed forever! ¹⁴  Amen.

Romans 9:1

Israel’s Rejection Considered

9:1 ¹⁵ I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹⁶  in the Holy Spirit –

Romans 3:16

3:16 ruin and misery are in their paths,

Revelation 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ¹⁷ 

[1:23]  ¹ tn Grk “they will call his name.”

[1:23]  ² sn A quotation from Isa 7:14.

[1:23]  ³ tn Grk “is translated.”

[1:23]  ⁴ sn An allusion to Isa 8:8, 10 (LXX).

[1:3]  ⁵ tn Grk “born of the seed” (an idiom).

[1:3]  ⁶ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[1:4]  ⁷ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ⁸ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ⁹ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[9:5]  ¹⁰ 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.

[9:5]  ¹¹ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹² tn Grk “according to the flesh.”

[9:5]  ¹³ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹⁴ 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 (Jo wn, “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.

[9:1]  ¹⁵ 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.

[9:1]  ¹⁶ tn Or “my conscience bears witness to me.”

[22:16]  ¹⁷ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”