Paul’s OT Quotes – Romans 9:1-20

What follows is an analysis of Paul’s Old Testament quotations in Romans 9:7-13:

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

through Isaac will your descendants be counted

Romans 9:7 (NET)

ἐν Ισαακ κληθήσεταί σοι σπέρμα

Genesis 21:12 Table

ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα

Romans 9:7

2

About a year from now I will return and Sarah will have a son.

Romans 9:9 (NET)

ἥξω1 πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας καὶ ἕξει υἱὸν Σαρρα

Genesis 18:10 Table

καὶ ἔσται τῇ Σαρρα υἱός

Genesis 18:14 Table

κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι  καὶ ἔσται τῇ Σάρρᾳ υἱός.2

Romans 9:9

3

The older will serve the younger

Romans 9:12 (NET) Table

ὁ μείζων δουλεύσει τῷ ἐλάσσονι

Genesis 25:23 Table

ὁ μείζων δουλεύσει τῷ ἐλάσσονι

Romans 9:12

4

Jacob I loved, but Esau I hated

Romans 9:13 (NET)

ἠγάπησα τὸν Ιακωβ [Table] τὸν δὲ Ησαυ ἐμίσησα [Table]

Malachi 1:2b; 1:3a

τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα

Romans 9:13

Item #1 is identical in the Septuagint and the parallel Greek text except that the accent mark is missing from before Ισαακ (Isaac) in the Septuagint [Addendum 3/7/2025: the Elpenor Septuagint has the accent marks: ᾿Ισαὰκ.].  The Greek word κληθήσεταί, translated counted in the NET above, is a form of καλέω, like ἐκάλεσεν:  And those he predestined, he also called (ἐκάλεσεν); and those he called (ἐκάλεσεν), he also justified; and those he justified, he also glorified.3  But in this particular form it is called as in a designation:  Jesus would be called (ἐκάλεσα, another form of καλέω) a Nazarene.4  So anyone who breaks one of the least of these commands and teaches others to do so will be called (κληθήσεταί) least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called (κληθήσεταί) great in the kingdom of heaven.5

Item #2 began ἥξω (I will come) πρὸς σὲ (to you) in the Septuagint followed by the prepositional phrase κατὰ τὸν καιρὸν τοῦτον.  In Revelation 3:3 (NET) ἥξω was translated I will come both times it occurred:  If you do not wake up, I will come (ἥξω) like a thief, and you will never know at what hour I will come6 (ἥξω) against you.7  Paul left off πρὸς σὲ (to you) and (after the prepositional phrase κατὰ τὸν καιρὸν τοῦτον) chose ἐλεύσομαι, which was also translated I will come in Romans 15:29 and 1 Corinthians 4:19 (NET).  Paul also left off εἰς ὥρας (next year or in due time).  The differences in the final phrases are detailed in Note #5 below.  The repetition of that phrase in Genesis 18:14 was identical to Paul’s construction.  I consider this a paraphrase more than a quotation.

Item #3 is identical in the Septuagint and the New Testament.  While it is certainly not wrong to translate μείζων older and ἐλάσσονι younger in this context, it hides a nuance that they might have been translated greater and lesser respectively.  Who is the greatest (μείζων) in the kingdom of heaven?8  He called a child, had him stand among them [Table], and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!  Whoever then humbles himself like this little child is the greatest (μείζων) in the kingdom of heaven [Table].9

Item #4 only differs in the word order of the first phrase (and some accent marks on Ιακωβ [Jacob] and Ησαυ [Esau]): ἠγάπησα τὸν Ιακωβ (I loved Jacob) in the Septuagint; τὸν Ἰακὼβ ἠγάπησα (Jacob I loved) in the New Testament.

What follows is an analysis of Paul’s Old Testament quotations in Romans 9:15-20:

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

5

I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.

Romans 9:15 (NET)

ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω

Exodus 33:19 Table

ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω.

Romans 9:15 Table

6

For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.

Romans 9:17 (NET)

καὶ ἕνεκεν τούτου10 διετηρήθης ἵνα11 ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν12 μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ

Exodus 9:16 Table

εἰς αὐτὸ τοῦτο13 ἐξήγειρα σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν μου καὶ ὅπως διαγγελῇ τὸ ὄνομα μου ἐν πάσῃ τῇ γῇ

Romans 9:17

7

Does what is molded say to the molder, Why have you made me like this?

Romans 9:20 (NET)

μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας

Isaiah 29:16 Table

μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί14 με15   ἐποίησας οὕτως

Romans 9:20

Item #5 is the same in the Septuagint and the New Testament.

In Item #6 the second clause καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ (and that my name may be proclaimed in all the earth) is identical in both the Septuagint and the New Testament except that the accent mark is missing from α at the end of ὄνομα (name) in the parallel Greek text.  According to Bill Braun16 “The main difference in this citation is the use of a different verb in this first clause.  The NT uses the Greek verb ἐξήγειρά (ἐξεγείρω– 1s-AAI- Mng.- to raise up; bring into being; elevate (BDAG, 346); Trans.- elevated).  The LXX uses the verb διετηρήθης (διατηρέω -2s-API- Mng.- to preserve (GELS); Trans.- you have been preserved).  Certainly these verbs are different….In this case the LXX does follow the sense of the MT better since the Hebrew verb הֶעֱמַדְתִּיךָ (עָמַד -H-14; x2ms; Mng.- to cause to stand firm; maintain (BDB, 764); Trans.- caused to stand firm (or remain)) is very close in meaning.”17

As I contemplated why he deliberately changed the word, it came to me that Paul wasn’t grappling with the relatively minor issue of why God kept or preserved a harsh ruler over his people longer than they thought He should.  Paul was entertaining the alarming possibility that his contemporaries, men he studied the Torah with, his brothers, fellow Israelites, might have been raised up or brought into being by God only to be condemned for eternity.  His anguish is palpable:  I have great sorrow and unceasing anguish in my heart.  For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen [Table], who are Israelites.18

The minor differences are as follows:  Paul began with the phrase εἰς αὐτὸ τοῦτο (for this very purpose).  The Septuagint began καὶ ἕνεκεν τούτου (NETS: and for this reason).  Paul used a different conjunction ὅπως (in such manner as) than ἵνα (in that place) in the Septuagint.  Paul chose δύναμίν over ἰσχύν (strength).  There are enough differences in the first clause that I find it difficult to think of as a quotation.  It is more like an amplification of Paul’s point:  So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.19

It stands as an allusion to, So the Lord said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet.  You are to speak everything I command you, and your brother Aaron is to tell Pharaoh that he must release the Israelites from his land.  But I will harden Pharaoh’s heart, and although I will multiply my signs and my wonders in the land of Egypt, Pharaoh will not listen to you.”20  This mirrored Paul’s experience too often to pass without comment.

Item #7 doesn’t seem like a quote at all to me, beyond the introductory phrase μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι (does what is molded say to the molder).  Instead it points to Paul’s reasoning process.  Here are the relevant texts (Isaiah 29:16; 45:9 NET)

Your thinking is perverse!  Should the potter be regarded as clay?  Should the thing made say about its maker, “He didn’t make me”?  Or should the pottery say about the potter, “He doesn’t understand”? [Table]

One who argues with his creator is in grave danger, one who is like a mere shard among the other shards on the ground!  The clay should not say to the potter, “What in the world are you doing?  Your work lacks skill!” [Table]

If it is perverse to regard the potter as clay, and for the thing made to say about its maker, “He didn’t make me,” or “He doesn’t understand,” then it is likewise perverse for what is molded to say to the molder, “Why have you made me like this?” (specifically, why have you hardened me like this?).  It puts one in grave danger, like the clay saying to the potter, “What in the world are you doing?  Your work lacks skill!”

And again, one who hears and fears this is hearing the word of God.  God is calling.  Hear also the words that brought comfort and hope to Paul’s anguish:  “I will call those who were not my people, My people, and I will call her who was unloved, My beloved.’”  “And in the very place where it was said to them, You are not my people, there they will be called sons of the living God.’”21

 

Addendum: March 13, 2025
Tables comparing Exodus 7:1; 7:2; 7:3 and 7:4 in the Tanakh, KJV and NET, and tables comparing the Greek of Exodus 7:1; 7:2; 7:3 and 7:4 in the Septuagint (BLB and Elpenor) follow.

Exodus 7:1 (Tanakh)

Exodus 7:1 (KJV)

Exodus 7:1 (NET)

And HaShem said unto Moses: ‘See, I have set thee in G-d’s stead to Pharaoh; and Aaron thy brother shall be thy prophet.

And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.

So the Lord said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet.

Exodus 7:1 (Septuagint BLB)

Exodus 7:1 (Septuagint Elpenor)

καὶ εἶπεν κύριος πρὸς Μωυσῆν λέγων ἰδοὺ δέδωκά σε θεὸν Φαραω καὶ Ααρων ὁ ἀδελφός σου ἔσται σου προφήτης

ΚΑΙ εἶπε Κύριος πρὸς Μωυσῆν λέγων· ἰδοὺ δέδωκά σε θεὸν Φαραώ, καὶ ᾿Ααρὼν ὁ ἀδελφός σου ἔσται σου προφήτης

Exodus 7:1 (NETS)

Exodus 7:1 (English Elpenor)

And the Lord spoke to Moyses, saying, “Look, I have given you as a god to Pharo, and Aaron, your brother, shall be your prophet.

And the Lord spoke to Moses, saying, Behold, I have made thee a god to Pharao, and Aaron thy brother shall be thy prophet.

Exodus 7:2 (Tanakh)

Exodus 7:2 (KJV)

Exodus 7:2 (NET)

Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh, that he let the children of Israel go out of his land.

Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land.

But I will harden Pharaoh’s heart, and although I will multiply my signs and my wonders in the land of Egypt.

Exodus 7:2 (Septuagint BLB)

Exodus 7:2 (Septuagint Elpenor)

σὺ δὲ λαλήσεις αὐτῷ πάντα ὅσα σοι ἐντέλλομαι ὁ δὲ Ααρων ὁ ἀδελφός σου λαλήσει πρὸς Φαραω ὥστε ἐξαποστεῖλαι τοὺς υἱοὺς Ισραηλ ἐκ τῆς γῆς αὐτοῦ

σὺ δὲ λαλήσεις αὐτῷ πάντα, ὅσα σοι ἐντέλλομαι, ὁ δὲ ᾿Ααρὼν ὁ ἀδελφός σου λαλήσει πρὸς Φαραώ, ὥστε ἐξαποστεῖλαι τοὺς υἱοὺς ᾿Ισραὴλ ἐκ τῆς γῆς αὐτοῦ

Exodus 7:2 (NETS)

Exodus 7:2 (English Elpenor)

Now you shall speak to him all things that I command you, and Aaron, your brother, shall tell Pharao so that he sends the sons of Israel from his land.

And thou shalt say to him all things that I charge thee, and Aaron thy brother shall speak to Pharao, that he should send forth the children of Israel out of his land.

Exodus 7:3 (Tanakh)

Exodus 7:3 (KJV)

Exodus 7:3 (NET)

And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.

And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.

But I will harden Pharaoh’s heart, and although I will multiply my signs and my wonders in the land of Egypt.

Exodus 7:3 (Septuagint BLB)

Exodus 7:3 (Septuagint Elpenor)

ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν Φαραω καὶ πληθυνῶ τὰ σημεῖά μου καὶ τὰ τέρατα ἐν γῇ Αἰγύπτῳ

ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν Φαραὼ καὶ πληθυνῶ τὰ σημεῖά μου καὶ τὰ τέρατα ἐν γῇ Αἰγύπτῳ

Exodus 7:3 (NETS)

Exodus 7:3 (English Elpenor)

But I will harden Pharao’s heart, and I will multiply my signs and wonders in the land, Egypt.

And I will harden the heart of Pharao, and I will multiply my signs and wonders in the land of Egypt.

Exodus 7:4 (Tanakh)

Exodus 7:4 (KJV)

Exodus 7:4 (NET)

But Pharaoh will not hearken unto you, and I will lay My hand upon Egypt, and bring forth My hosts, My people the children of Israel, out of the land of Egypt, by great judgments.

But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.

Pharaoh will not listen to you. I will reach into Egypt and bring out my regiments, my people the Israelites, from the land of Egypt with great acts of judgment.

Exodus 7:4 (Septuagint BLB)

Exodus 7:4 (Septuagint Elpenor)

καὶ οὐκ εἰσακούσεται ὑμῶν Φαραω καὶ ἐπιβαλῶ τὴν χεῖρά μου ἐπ᾽ Αἴγυπτον καὶ ἐξάξω σὺν δυνάμει μου τὸν λαόν μου τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου σὺν ἐκδικήσει μεγάλῃ

καὶ οὐκ εἰσακούσεται ὑμῶν Φαραώ· καὶ ἐπιβαλῶ τὴν χεῖρά μου ἐπ᾿ Αἴγυπτον καὶ ἐξάξω σὺν δυνάμει μου τὸν λαόν μου τοὺς υἱοὺς ᾿Ισραὴλ ἐκ γῆς Αἰγύπτου σὺν ἐκδικήσει μεγάλῃ

Exodus 7:4 (NETS)

Exodus 7:4 (English Elpenor)

And Pharao shall not listen to you, and I will lay my hand upon Egypt, and I will bring out with my host my people, the sons of Israel, from the land of Egypt with great vengeance.

And Pharao will not hearken to you, and I will lay my hand upon Egypt; and will bring out my people the children of Israel with my power out of the land of Egypt with great vengeance.


1 Revelation 3:3 (NET) The phrase I will come is ἥξω both times.

2 “The last clause, which translates ‘Sarah will have a son’ for both the NT and LXX, is constructed differently in the Greek texts.  The NT uses a passive construction and the verb ἔσται from ειμι (3s-FMI; Mng.- to be; Trans.- will be; or, if translated in proper English with Sarah as the subject, ‘Sarah shall have a son’).  This more impersonal construction is also the reason that Sarah is in the dative case as an indirect object (τῇ Σάρρᾳ) and ‘a son’ is in the nominative case.  Whereas the LXX uses an active construction and the verb ἕξει from εχω (3s-FAI; Mng. – to have; Trans.- will have).  Here Sarah is the subject and ‘a son’ is the direct object.  These statements are identical in meaning despite the different constructions and verb choice.  In this case, the NT follows the MT better since the MT uses a more impersonal construction by employing a verbless clause and indirect object ‘to Sarah’ (לְשָׂרָה).  When we translate a verbless clauses in Hebrew we must supply a being verb, which the NT does (see IBHS, 72).  But, in the end the MT must also translate as ‘Sarah will have a son’.  Thus, all three texts are identical in meaning.”  http://ntuseoflxx.com/Rom9-9.html [Addendum 3/7/2025: The site I quoted is no longer active but the explanation is still useful.]

3 Romans 8:30 (NET)

4 Matthew 2:23 (NET)

5 Matthew 5:19 (NET)

6 The Stephanus Textus Receptus and Byzantine Majority Text had επι σε (KJV: on thee) following I will come. The NET parallel Greek text and NA28 did not.

7 Revelation 3:3b (NET) Table

8 Matthew 18:1 (NET)

9 Matthew 18:2-4 (NET)

10 “the LXX phrase ‘καὶ ἕνεκεν τούτου’ is practically identical translating as, ‘And for this purpose..’.” http://ntuseoflxx.com/Rom9-17.html [Addendum 3/11/2025: The site I quoted is no longer active but the explanation is still useful.]

11 “Next the NT texts uses a slightly different conjunction ὅπως as compared to the conjunction ἵνα of the LXX.  The NT contains the conjuction ὅπως (Mng. -‘in order to’; conjunction expressing purpose for an event or state (BDAG, 718)).  The LXX uses the conjunction ἵνα (Mng.- marker to denote purpose, aim, goal (BDAG, 475)).  Thus we see that these two conjunction overlap in their usage, in that they both denote purpose.  Thus, there is no noticable change in the sense of the passage due to this change.  Both Greek texts follow the Hebrew equally as well.”  http://ntuseoflxx.com/Rom9-17.html [Addendum 3/11/2025: The site I quoted is no longer active but the explanation is still useful.]

12 “Next the NT has a noun which is merely a synonym for the LXX counterpart.  The NT has δύναμίν (δύναμις – Mng.- power, might, strength, force (BDAG, 262), whereas the LXX has ἰσχύν (ἰσχύς -Mng.- strength, power, might (BDAG, 484).  Interestingly BDAG notes that the LXX form of ἰσχύς is rare in later times and in insc. and pap. [e.g. PMich 156—II a.d.], but oft. LXX; pseudepigr.; Philo; Jos., C. Ap. 1, 19 al.; Just., Ath., Iren.).  Thus this could be a case of this noun slowly fading out of existence, and thus Paul chose the more contemporary noun.  In any case, there is no change in sense and the Greek texts follow the MT equally as well.”  http://ntuseoflxx.com/Rom9-17.html [Addendum 3/11/2025: The site I quoted is no longer active but the explanation is still useful.]

13 “The NT phrase ‘Εἰς αὐτὸ τοῦτο’ translates as, ‘for this very purpose.’”  http://ntuseoflxx.com/Rom9-17.html [Addendum 3/11/2025: The site I quoted is no longer active but the explanation is still useful.]

14 Translated why in Matthew 6:28 and 7:3 (NET)

15 A form of ἐγώ, I, me, my.

16 http://ntuseoflxx.com/index.html [Addendum 3/11/2025: The site is no longer active but his explanations are still useful.]

17 http://ntuseoflxx.com/Rom9-17.html [Addendum 3/11/2025: The site I quoted is no longer active but the explanation is still useful.]

18 Romans 9:2-4a (NET)

19 Romans 9:18 (NET)

20 Exodus 7:1-4a (NET)

21 Romans 9:25, 26 (NET) According to a footnote (47) in the NET Paul quoted from Hosea 2:23 [Table] in Romans 9:25. A table in The Lost Son of Perdition, Part 4 compares the Greek of Romans 9:25b to that of the Septuagint. According to a footnote (49) in the NET Paul quoted from Hosea 1:10 [Table] in Romans 9:26. A table in The Lost Son of Perdition, Part 4 compares the Greek of Romans 9:26 to that of the Septuagint.

2 thoughts on “Paul’s OT Quotes – Romans 9:1-20

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