3tn 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. 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.
4sn A quotation from 1 Kgs 19:18.
5tn Here καί (kai) has not been translated because of differences between Greek and English style.
6sn A quotation from Deut 29:4; Isa 29:10.
7sn A quotation from Ps 69:22-23.
8tnGrk “that they might fall.”
9tnGrk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
10tn Or “full inclusion”; Grk “their fullness.”
11tnGrk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.
12sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.
13tnGrk “became a participant of.”
14tnGrk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
15tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
16tnGrk “if you continue in (the) kindness.”
17tnGrk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
18tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
19tnGrk “fullness.”
20tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “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).
21sn A quotation from Isa 59:20-21.
22sn A quotation from Isa 27:9; Jer 31:33-34.
23tc Some important Alexandrian and Western mss (א B D*,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì46 A D2 F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, 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 hpeiqhsan…autoi nun elehqwsin; “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.
24tnGrk “to all”; “them” has been supplied for stylistic reasons.
25sn A quotation from Isa 40:13.
26tnGrk “him”; the referent (God) has been specified in the translation for clarity.
27tnGrk “he”; the referent (God) has been specified in the translation for clarity.