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Psalm 81-83

Psalm 81[a]

For the music director, according to the gittith style;[b] by Asaph.

81 Shout for joy to God, our source of strength!
Shout out to the God of Jacob!
2 Sing[c] a song and play the tambourine,
the pleasant-sounding harp, and the ten-stringed instrument.
3 Sound the ram’s horn on the day of the new moon,[d]
and on the day of the full moon when our festival begins.[e]
4 For observing the festival is a requirement for Israel;[f]
it is an ordinance given by the God of Jacob.
5 He decreed it as a regulation in Joseph,
when he attacked the land of Egypt.[g]
I heard a voice I did not recognize.[h]
6 It said:[i] “I removed the burden from his shoulder;
his hands were released from holding the basket.[j]
7 In your distress you called out and I rescued you.
I answered you from a dark thundercloud.[k]
I tested you at the waters of Meribah.[l] (Selah)
8 I said,[m] ‘Listen, my people!
I will warn[n] you.
O Israel, if only you would obey me![o]
9 There must be[p] no other[q] god among you.
You must not worship a foreign god.
10 I am the Lord, your God,
the one who brought you out of the land of Egypt.
Open your mouth wide and I will fill it.’
11 But my people did not obey me;[r]
Israel did not submit to me.[s]
12 I gave them over to their stubborn desires;[t]
they did what seemed right to them.[u]
13 If only my people would obey me![v]
If only Israel would keep my commands![w]
14 Then I would quickly subdue their enemies,
and attack[x] their adversaries.”
15 (May those who hate the Lord[y] cower in fear[z] before him.
May they be permanently humiliated.)[aa]
16 “I would feed Israel the best wheat,[ab]
and would satisfy your appetite[ac] with honey from the rocky cliffs.”[ad]

Psalm 82[ae]

A psalm of Asaph.

82 God stands in[af] the assembly of El;[ag]
in the midst of the gods[ah] he renders judgment.[ai]
2 He says,[aj] “How long will you make unjust legal decisions
and show favoritism to the wicked?[ak] (Selah)
3 Defend the cause of the poor and the fatherless.[al]
Vindicate the oppressed and suffering.
4 Rescue the poor and needy.
Deliver them from the power[am] of the wicked.
5 They[an] neither know nor understand.
They stumble around[ao] in the dark,
while all the foundations of the earth crumble.[ap]
6 I thought,[aq] ‘You are gods;
all of you are sons of the Most High.’[ar]
7 Yet you will die like mortals;[as]
you will fall like all the other rulers.”[at]
8 Rise up, O God, and execute judgment on the earth!
For you own[au] all the nations.

Psalm 83[av]

A song, a psalm of Asaph.

83 O God, do not be silent.
Do not ignore us.[aw] Do not be inactive, O God.
2 For look, your enemies are making a commotion;
those who hate you are hostile.[ax]
3 They carefully plot[ay] against your people,
and make plans to harm[az] the ones you cherish.[ba]
4 They say, “Come on, let’s annihilate them so they are no longer a nation.[bb]
Then the name of Israel will be remembered no more.”
5 Yes,[bc] they devise a unified strategy;[bd]
they form an alliance[be] against you.
6 It includes[bf] the tents of Edom and the Ishmaelites,
Moab and the Hagrites,[bg]
7 Gebal,[bh] Ammon, and Amalek,
Philistia and the inhabitants of Tyre.
8 Even Assyria has allied with them,
lending its strength to the descendants of Lot.[bi] (Selah)
9 Do to them as you did to Midian[bj]—
as you did to Sisera and Jabin at the Kishon River.[bk]
10 They were destroyed at Endor;[bl]
their corpses were like manure[bm] on the ground.
11 Make their nobles like Oreb and Zeeb,[bn]
and all their rulers like Zebah and Zalmunna,[bo]
12 who said,[bp] “Let’s take over[bq] the pastures of God.”
13 O my God, make them like dead thistles,[br]
like dead weeds blown away by[bs] the wind.
14 Like the fire that burns down the forest,
or the flames that consume the mountainsides,[bt]
15 chase them with your gale winds,
and terrify[bu] them with your windstorm.
16 Cover[bv] their faces with shame,
so they might seek[bw] you,[bx] O Lord.
17 May they be humiliated and continually terrified.[by]
May they die in shame.[bz]
18 Then they will know[ca] that you alone are the Lord,[cb]
the Most High[cc] over all the earth.

Footnotes

  1. Psalm 81:1 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.
  2. Psalm 81:1 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.
  3. Psalm 81:2 tn Heb “lift up.”
  4. Psalm 81:3 tn Heb “at the new moon.”sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.
  5. Psalm 81:3 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (keseʾ, “full moon”).sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.
  6. Psalm 81:4 tn Heb “because a statute for Israel [is] it.”
  7. Psalm 81:5 tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”
  8. Psalm 81:5 tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.
  9. Psalm 81:6 tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.
  10. Psalm 81:6 sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).
  11. Psalm 81:7 tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).
  12. Psalm 81:7 sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
  13. Psalm 81:8 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”
  14. Psalm 81:8 tn Or perhaps “command.”
  15. Psalm 81:8 tn The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
  16. Psalm 81:9 tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.
  17. Psalm 81:9 tn Heb “different”; “illicit.”
  18. Psalm 81:11 tn Heb “did not listen to my voice.”
  19. Psalm 81:11 tn The Hebrew expression אָבָה לִי (ʾavah li) means “submit to me” (see Deut 13:8).
  20. Psalm 81:12 tn Heb “and I sent him away in the stubbornness of their heart.”
  21. Psalm 81:12 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
  22. Psalm 81:13 tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).
  23. Psalm 81:13 tn Heb “[and if only] Israel would walk in my ways.”
  24. Psalm 81:14 tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).
  25. Psalm 81:15 tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.
  26. Psalm 81:15 tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
  27. Psalm 81:15 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (ʿittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (baʿatatam) or בִּעֻתָם (biʿutam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
  28. Psalm 81:16 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.
  29. Psalm 81:16 tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.
  30. Psalm 81:16 sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.
  31. Psalm 82:1 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
  32. Psalm 82:1 tn Or “presides over.”
  33. Psalm 82:1 tn The phrase עֲדַת אֵל (ʿadat ʾel, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ʿdt ʾilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
  34. Psalm 82:1 sn The present translation assumes that the Hebrew term אֱלֹהִים (ʾelohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
  35. Psalm 82:1 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
  36. Psalm 82:2 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
  37. Psalm 82:2 tn Heb “and the face of the wicked lift up.”
  38. Psalm 82:3 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
  39. Psalm 82:4 tn Heb “hand.”
  40. Psalm 82:5 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.
  41. Psalm 82:5 tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.
  42. Psalm 82:5 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
  43. Psalm 82:6 tn Heb “said.”
  44. Psalm 82:6 sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).
  45. Psalm 82:7 tn Heb “men.” The point in the context is mortality, however, not maleness.sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.
  46. Psalm 82:7 tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).
  47. Psalm 82:8 tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).
  48. Psalm 83:1 sn Psalm 83. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.
  49. Psalm 83:1 tn Heb “do not be deaf.”
  50. Psalm 83:2 tn Heb “lift up [their] head[s].” The phrase “lift up [the] head” here means “to threaten; to be hostile,” as in Judg 8:28.
  51. Psalm 83:3 tn Heb “they make crafty a plot.”
  52. Psalm 83:3 tn Heb “and consult together against.”
  53. Psalm 83:3 tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”
  54. Psalm 83:4 tn Heb “we will cause them to disappear from [being] a nation.”
  55. Psalm 83:5 tn Or “for.”
  56. Psalm 83:5 tn Heb “they consult [with] a heart together.”
  57. Psalm 83:5 tn Heb “cut a covenant.”
  58. Psalm 83:6 tn The words “it includes” are supplied in the translation for stylistic reasons.
  59. Psalm 83:6 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
  60. Psalm 83:7 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
  61. Psalm 83:8 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.sn The descendants of Lot were the Moabites and Ammonites.
  62. Psalm 83:9 tn Heb “do to them like Midian.”
  63. Psalm 83:9 sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).
  64. Psalm 83:10 sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)
  65. Psalm 83:10 tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
  66. Psalm 83:11 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
  67. Psalm 83:11 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
  68. Psalm 83:12 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”
  69. Psalm 83:12 tn Heb “let’s take possession for ourselves.”
  70. Psalm 83:13 tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.
  71. Psalm 83:13 tn Heb “before.”
  72. Psalm 83:14 sn The imagery of fire and flames suggests unrelenting, destructive judgment.
  73. Psalm 83:15 tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.
  74. Psalm 83:16 tn Heb “fill.”
  75. Psalm 83:16 tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).
  76. Psalm 83:16 tn Heb “your name,” which stands here for God’s person.
  77. Psalm 83:17 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (ʿade ʿad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
  78. Psalm 83:17 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
  79. Psalm 83:18 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
  80. Psalm 83:18 tn Heb “that you, your name [is] the Lord, you alone.”
  81. Psalm 83:18 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Romans 11:19-36

19 Then you will say, “The branches were broken off so that I could be grafted in.” 20 Granted![a] They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear! 21 For if God did not spare the natural branches, perhaps he will not spare you. 22 Notice therefore the kindness and harshness of God—harshness toward those who have fallen, but[b] God’s kindness toward you, provided you continue in his kindness;[c] otherwise you also will be cut off. 23 And even they—if they do not continue in their unbelief—will be grafted in, for God is able to graft them in again. 24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

25 For I do not want you to be ignorant of this mystery, brothers and sisters,[d] so that you may not be conceited: A partial hardening has happened to Israel[e] until the full number[f] of the Gentiles has come in. 26 And so[g] all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
27 And this is my covenant with them,[h]
when I take away their sins.”[i]

28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. 29 For the gifts and the call of God are irrevocable. 30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now[j] receive mercy. 32 For God has consigned all people to disobedience so that he may show mercy to them all.[k]

33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how unfathomable his ways!

34 For who has known the mind of the Lord,
or who has been his counselor?[l]
35 Or who has first given to God,[m]
that God[n] needs to repay him?[o]

36 For from him and through him and to him are all things. To him be glory forever! Amen.

Footnotes

  1. Romans 11:20 tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
  2. Romans 11:22 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  3. Romans 11:22 tn Grk “if you continue in (the) kindness.”
  4. Romans 11:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  5. Romans 11:25 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
  6. Romans 11:25 tn Grk “fullness.”
  7. Romans 11:26 tn It is not clear whether the phrase καὶ οὕτως (kai houtōs, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).
  8. Romans 11:27 sn A quotation from Isa 59:20-21.
  9. Romans 11:27 sn A quotation from Isa 27:9; Jer 31:33-34.
  10. Romans 11:31 tc Some significant Alexandrian and Western mss (א B D*,c 1506 bo) read νῦν (nun, “now”) here. A few other mss (33 365 sa) have ὕστερον (husteron, “finally”). mss that lack the word are P46 A D1 F G Ψ 81 1175 1241 1505 1739 1881 M latt. External evidence slightly favors omission with good representatives from the major text-forms, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun ēpeithēsan…autoi nun eleēthōsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.
  11. Romans 11:32 tn Grk “to all”; “them” has been supplied for stylistic reasons.
  12. Romans 11:34 sn A quotation from Isa 40:13.
  13. Romans 11:35 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
  14. Romans 11:35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  15. Romans 11:35 sn A quotation from Job 41:11.
New English Translation (NET)

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