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Notes

2013-12-12 13:16:54

2014-02-03 04:26:14

Schreiner (BECNT Romans p 478) - Rom 9:1-5 is divided into 3 sections: Rom 9:1-2 Paul is in anguish over his brethren. Rom 9:3 Paul is willing to be cursed for his people. Rom 9:4-5 Israel's exclusion from Christ is surprising. Rom 9:1 " This section ends on a note of praise to God (Rom. 11:33–36), which functions as the antithesis to this introduction, and the two together constitute an inclusio." ( Schreiner p 478) συμμαρτυρούσης - the verb συμμαρτυρέω came to be used less to show association and more as an intensive form of μαρτυρέω (Wall. 160) Genitive absolute (reminder)- (Wall 655) Genitive subject ( συνειδήσεώς ) anarthrous (always) genitive participle ( συμμαρτυρούσης ) The construction is at the front of a sentence (usually, but not here) unconnected grammatically with the rest of the sentence adverbial participle (always) Normally temporal (but doesn't seem to be here) λέγω and ψεύδομαι - progressive presents (Wall. 519). Paul will go on to speak about his anguish over Israel's lack of repentance. Rom 9:2 λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου - This phrase could contain attributive (anarthrous) adjectives ("There is great grief and unceasing anguish in my heart."), OR they could be predicate (anarthrous) adjectives ("my grief is great and the anguish in my heart is unceasing"). (Wall. 310) Rom 9:3 ἀνάθεμα "The word ἀνάθεμα ( anathema , p 480 cursed) refers to that which is devoted to God either positively or negatively. Positively, offerings or other gifts could be given to God and devoted to him (Jdt. 16:19; 2 Macc. 2:13; 9:16; 3 Macc. 3:17; Luke 21:5). Paul uses the term only negatively (1 Cor. 12:3; 16:22; Gal. 1:8–9). This accords with the OT idea of חֵ֫רֶם ( ḥērem , ban) in which objects and people were devoted to God for destruction (Lev. 27:28; Deut. 7:26; 13:17; Josh. 6:17–18; 7:1, 11–13; 22:20; 1 Chron. 2:7; Zech. 14:11)." (Schreiner, p 479) αὐτὸς ἐγὼ - Doubly emphatic. Emphatic use of αὐτὸς and emphatic use of ἐγὼ. ἀπὸ - Some manuscripts replace this with ὑπό (D, G) or ὑπέρ ( Ψ ). Schreiner suggests that this may have been a late attempt to soften Paul's words here. Piper argues for a meaning of separation. Justification of God p 45. ὑπὲρ especially notable here. Wallace's discussion on p. 384-387. Paul's usage of ὑπὲρ in this instance seems clear. He "wishes (εὔχομαι) he could take the place of the Jews in being cut off ( ἀνάθεμα). Rom 9:3 is especially helpful because it is a non-soteriological text. Rom 9:4-5 ὧν "The privileges of the Israelites are explained with the three occurrences of the relative pronoun ὧν ( hōn , whose): The first ὧν embraces the six items listed in verse 4; the second refers to οἱ πατέρες ( hoi pateres , the fathers); and the last, which is written ἐξ ὧν ( ex hōn , from whom), indicates that the Messiah came from Israel. In due course I will explain the reason for the variation in the last item." (Schreiner, p 483) Rom 9:4 Ἰσραηλῖται - In many Jewish intertestamental books, foreigners use the word “Jew” as a simple national designation, but when Jews speak about themselves and their special position in salvation history, they call themselves “Israelites.” (Moo, NIVAC p 293) Rom 9:5 τὸ κατὰ σάρκα - the article in front of the preposition forms an adverbial expression. (See Schreiner's quote below.) "Paul communicates with the prepositional phrase ἐξ ὧν instead of the simple ὧν that the Messiah is not limited to nor under the control of Israel, even though he is descended from Israel (Harris 1992: 154). The phrase τὸ κατὰ σάρκα ( to kata sarka , with reference to the flesh) introduces another limitation (BDF §266; BAGD 552). The Messiah is from Israel in terms of human descent and his ethnic status." (Schreiner 486) "Nowhere else in the New Testament does this phrase occur with τό. The effect of the τό, according to Blass DeBrunner (section 266), is to strongly emphasize the limiting effect of the phrase. Another effect of the τό is to prevent us from making κατά σάρκα and adjectiveal modifier of the masculine Χριστός. The phrase is adverbial..." Piper - Justification of God p 43. Theological Controversy: Does ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας refer to Christ? See Schreiner p 487 for further. He says "yes." His main reason is that the nearest antecedent of ὁ ὤν is Christ. The other reasons defend against other scholars who have landed on the other side.

11386854214252 1386854214149 Notes 2013-12-12 13:16:54 2014-02-03 04:26:14 Schreiner (BECNT Romans p 478) - Rom 9:1-5 is divided into 3 sections: Rom 9:1-2 Paul is in anguish over his brethren. Rom 9:3 Paul is willing to be cursed for his people. Rom 9:4-5 Israel's exclusion from Christ is surprising. Rom 9:1 " This section ends on a note of praise to God (Rom. 11:33–36), which functions as the antithesis to this introduction, and the two together constitute an inclusio." ( Schreiner p 478) συμμαρτυρούσης - the verb συμμαρτυρέω came to be used less to show association and more as an intensive form of μαρτυρέω (Wall. 160) Genitive absolute (reminder)- (Wall 655) Genitive subject ( συνειδήσεώς ) anarthrous (always) genitive participle ( συμμαρτυρούσης ) The construction is at the front of a sentence (usually, but not here) unconnected grammatically with the rest of the sentence adverbial participle (always) Normally temporal (but doesn't seem to be here) λέγω and ψεύδομαι - progressive presents (Wall. 519). Paul will go on to speak about his anguish over Israel's lack of repentance. Rom 9:2 λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου - This phrase could contain attributive (anarthrous) adjectives ("There is great grief and unceasing anguish in my heart."), OR they could be predicate (anarthrous) adjectives ("my grief is great and the anguish in my heart is unceasing"). (Wall. 310) Rom 9:3 ἀνάθεμα "The word ἀνάθεμα ( anathema , p 480 cursed) refers to that which is devoted to God either positively or negatively. Positively, offerings or other gifts could be given to God and devoted to him (Jdt. 16:19; 2 Macc. 2:13; 9:16; 3 Macc. 3:17; Luke 21:5). Paul uses the term only negatively (1 Cor. 12:3; 16:22; Gal. 1:8–9). This accords with the OT idea of חֵ֫רֶם ( ḥērem , ban) in which objects and people were devoted to God for destruction (Lev. 27:28; Deut. 7:26; 13:17; Josh. 6:17–18; 7:1, 11–13; 22:20; 1 Chron. 2:7; Zech. 14:11)." (Schreiner, p 479) αὐτὸς ἐγὼ - Doubly emphatic. Emphatic use of αὐτὸς and emphatic use of ἐγὼ. ἀπὸ - Some manuscripts replace this with ὑπό (D, G) or ὑπέρ ( Ψ ). Schreiner suggests that this may have been a late attempt to soften Paul's words here. Piper argues for a meaning of separation. Justification of God p 45. ὑπὲρ especially notable here. Wallace's discussion on p. 384-387. Paul's usage of ὑπὲρ in this instance seems clear. He "wishes (εὔχομαι) he could take the place of the Jews in being cut off ( ἀνάθεμα). Rom 9:3 is especially helpful because it is a non-soteriological text. Rom 9:4-5 ὧν "The privileges of the Israelites are explained with the three occurrences of the relative pronoun ὧν ( hōn , whose): The first ὧν embraces the six items listed in verse 4; the second refers to οἱ πατέρες ( hoi pateres , the fathers); and the last, which is written ἐξ ὧν ( ex hōn , from whom), indicates that the Messiah came from Israel. In due course I will explain the reason for the variation in the last item." (Schreiner, p 483) Rom 9:4 Ἰσραηλῖται - In many Jewish intertestamental books, foreigners use the word “Jew” as a simple national designation, but when Jews speak about themselves and their special position in salvation history, they call themselves “Israelites.” (Moo, NIVAC p 293) Rom 9:5 τὸ κατὰ σάρκα - the article in front of the preposition forms an adverbial expression. (See Schreiner's quote below.) "Paul communicates with the prepositional phrase ἐξ ὧν instead of the simple ὧν that the Messiah is not limited to nor under the control of Israel, even though he is descended from Israel (Harris 1992: 154). The phrase τὸ κατὰ σάρκα ( to kata sarka , with reference to the flesh) introduces another limitation (BDF §266; BAGD 552). The Messiah is from Israel in terms of human descent and his ethnic status." (Schreiner 486) "Nowhere else in the New Testament does this phrase occur with τό. The effect of the τό, according to Blass DeBrunner (section 266), is to strongly emphasize the limiting effect of the phrase. Another effect of the τό is to prevent us from making κατά σάρκα and adjectiveal modifier of the masculine Χριστός. The phrase is adverbial..." Piper - Justification of God p 43. Theological Controversy: Does ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας refer to Christ? See Schreiner p 487 for further. He says "yes." His main reason is that the nearest antecedent of ὁ ὤν is Christ. The other reasons defend against other scholars who have landed on the other side. notes