To them belong the patriarchs, 1 and from them, 2 by human descent, 3 came the Christ, 4 who is God over all, blessed forever! 5 Amen.
Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, for ever praised! Amen.
whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.
Their ancestors were great people of God, and Christ himself was a Jew as far as his human nature is concerned. And he is God, who rules over everything and is worthy of eternal praise! Amen.
to say nothing of being the race that produced the Messiah, the Christ, who is God over everything, always. Oh, yes!
Whose are the fathers, and of whom came Christ in the flesh, who is over all, God, to whom be blessing for ever. So be it.
to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen.
of whom are the fathers and from whom, according to the flesh, Christ came , who is over all, the eternally blessed God. Amen.
[are] the fathers
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To them belong the patriarchs
descent, came the Christ
, who is
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1 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.
2 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
3 tn Grk “according to the flesh.”
4 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
5 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.