The Gifts and the Calling of God are Irrevocable (Romans 11:29): If So, How Can Paul Declare that Not All Israelites Truly Belong to Israel (9:6)?
The translation(s) of Romans 9:6 have undermined the premise in verses 1-5 and in chapter 11 of an irrevocable covenant with Israelites regardless of whether they agree with Paul about Jesus (at the time that he was writing his argument in Romans). The traditional interpretive results challenge not...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Council of Centers on Jewish-Christian Relations
[2016]
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| In: |
Studies in Christian-Jewish relations
Year: 2016, Volume: 11, Issue: 1 |
| RelBib Classification: | BH Judaism CC Christianity and Non-Christian religion; Inter-religious relations HC New Testament KAJ Church history 1914-; recent history KDB Roman Catholic Church |
| Further subjects: | B
CHRISTIAN-Jewish relations
B Bible. Römerbrief 9,6 B Bible. Römerbrief 11 B Bible. Römerbrief 9-11 B Bible. Römerbrief 9,1-5 B Saved B Romans B Israel B Paul B Irrevocable Gifts and Calling |
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Volltext (doi) Volltext (kostenfrei) |
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| 245 | 1 | 0 | |a The Gifts and the Calling of God are Irrevocable (Romans 11:29) |b If So, How Can Paul Declare that Not All Israelites Truly Belong to Israel (9:6)? |c Mark D. Nanos |
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| 520 | |a The translation(s) of Romans 9:6 have undermined the premise in verses 1-5 and in chapter 11 of an irrevocable covenant with Israelites regardless of whether they agree with Paul about Jesus (at the time that he was writing his argument in Romans). The traditional interpretive results challenge not only Paul's arguments but also a central feature of post Nostra Aetate 4 developments in Christian discourses about Jews. The context of Paul's arguments in chapters 9-11 are discussed for determining the most likely translation choices in the context of 9:6 and then for the verse itself. Two probable alternatives are offered, both of which offer a way to read this text to corroborate that Paul upheld the continued validity of Israelite identity for his peers, and to undermine the traditional role of this text in the replacement theological arsenal. | ||
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