¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

¹ tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

¹ 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.

¹ 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.

¹ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

¹ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

¹ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting Kir+Heres+AND+book%3A45&tab=notes" ver="">16:25-27 at this point. See the tc note at Kir+Heres+AND+book%3A45&tab=notes" ver="">16:25 for more information.

² tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. Kir+Heres+AND+book%3A45&tab=notes" ver="">7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

² tn Although the first part of v. Kir+Heres+AND+book%3A45&tab=notes" ver="">7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. Kir+Heres+AND+book%3A45&tab=notes" ver="">2-6), which makes the first half of v. Kir+Heres+AND+book%3A45&tab=notes" ver="">7 appear as an isolated sentence fragment.

² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

¹ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

¹ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

¹ 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.

¹ 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.

¹ 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).

¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. Kir+Heres+AND+book%3A45&tab=notes" ver="">3.

¹ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. Kir+Heres+AND+book%3A45&tab=notes" ver="">2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

² tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. Kir+Heres+AND+book%3A45&tab=notes" ver="">2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.