Tag Archives: Romans 11:7-8

Son of God – John, Part 5

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Jesus was walking in the temple area in Solomon’s1 Portico.2  Religious leaders surrounded him and asked, “How long will you keep us in suspense?  If you are the Christ, tell us plainly.” Jesus replied, “I told you and you do not believe (πιστεύετε, a form of πιστεύω).”3  They did not think it was true; they were not persuaded.4  The deeds (ἔργα, a form of ἔργον) I do in my Father’s name testify (μαρτυρεῖ, a form of μαρτυρέω) about me.5  The ἔργα that Jesus did in his Father’s name testified that He is the Christ, as opposed to those who loved the darkness rather than the light, because their ἔργα were [full of labours, annoyances, and hardships].6

But7 you refuse to believe (πιστεύετε), Jesus continued, because8 you are not9 my sheep.10  The word translated refuse is simply οὐ, the absolute as opposed to the relative negation in Greek.  You believe not, Jesus said, because you are not my sheep.  They were hardened [Table], as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”11

My sheep listen (ἀκούουσιν, a form of ἀκούω) to my voice.12  This is in contrast to those who had not been given the opportunity to know the secrets of the kingdom of heaven:13  For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear (ἀκούουσιν) nor do they understand.14  And Paul wrote, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.15

Still speaking of his sheep, Jesus said, I know (γινώσκω) them, and they follow me.16  These are they who are called according to [God’s] purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω) he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.17

I give them eternal life, and they will never perish; no one will snatch them from my hand.  My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand [Table].  The Father and I are one.18  Then by their actions the religious leaders proved Jesus’ original words, that they did not believe that his deeds testified that He was the Christ.  They picked up19 rocks again to stone him to death.20  I have shown you many good deeds from the Father, Jesus said.  For which one of them are you going to stone me?21  We are not going to stone you for a good deed, the religious leaders answered, but for blasphemy, because you, a man, are claiming to be God.22

They lacked the knowledge that was revealed to Peter by Jesus’ Father in heaven:23 You are the Christ, the Son of the living God.24  They did not share Nathaniel’s insight that Jesus was the Son of God and the king of Israel.25  Apparently the religious leaders assumed that the Christ would serve their interests as they perceived their interests not supersede them, certainly not question their leadership.  “Is it not written in your law,” Jesus answered them, “‘I26 said, you are gods’?  If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), do you say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”27

There is a lot to say about this turn in Jesus’ argument.  I hope to get to it in time.  For the moment I want to highlight Jesus’ heart.  In the heat of debate he did not ask the religious leaders to believe that He was a new species of human being, born of the flesh of Adam through his mother Mary and born of the Spirit of his Father.  He simply referred to those instances in the book of Exodus where human judges, those entrusted to judge according to God’s law, were called elohim (הָ֣אֱלֹהִ֔ים, a form of אֱלֹהִים), gods.28  If God called Israel’s judges gods, He reasoned, is it right to “say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”

If I do not perform the deeds (ἔργα) of my Father, Jesus continued, do not believe (πιστεύετε) me.29  And here again He revealed his heart.  But if I do them, even if you do not believe (πιστεύητε, another form of πιστεύω) me, believe30 (πιστεύετε) the deeds (ἔργοις, another form of ἔργον)…31  Though he had hardened them so that by their transgression salvation has come to the Gentiles,32 though we live by faith, not by sight,33 though it is a true and trustworthy statement that if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved,34 face-to-face with his beloved adversaries Jesus encouraged them to trust their sight, the deeds they saw Him accomplish, so that you may come to know (γνῶτε, another form of γινώσκω) and understand35 (γινώσκητε, another form of γινώσκω) that I am in the Father36 and the Father is in me.37

This was essentially what Jesus said to the messengers from John the Baptist when they asked, “‘Are you the one who is to come, or should we look for another?’”  At that38 very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight39 to many who were blind.  So he40 answered them, “Go tell John what you have seen and heard: The41 blind see, the lame walk, lepers are cleansed,42 the deaf hear, the dead are raised, the poor have good news proclaimed to them.  Blessed is anyone who takes no offense at me.”43

The religious leaders tried unsuccessfully to seize Him again.  Jesus, however, continued performing the deeds (ἔργα) of [his] Father (John 11:1-4 NET).

Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived.  (Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick [Table].)  So the sisters sent a message to Jesus, “Lord, look, the one you love is sick.”  When Jesus heard this, he said, “This sickness will not lead to death, but to God’s glory, so that the Son of God may be glorified through it.”

“Lazarus, come out!” Jesus said to the corpse that had laid four days in its tomb.  The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face.  Jesus said to them, “Unwrap him and let him go” [Table].44  “We have a law, the religious leaders said, and according to our law [Jesus] ought to die, because he claimed to be the Son of God!”45

Now Jesus performed many other miraculous signs in the presence of the disciples, John concluded, which are not recorded in this book.  But these are recorded so that you may believe (πιστεύητε, another form of πιστεύω) that Jesus is the Christ, the Son of God, and that by believing (πιστεύοντες, another form of πιστεύω) you may have life in his name.46  For God did not send his Son into the world to condemn the world, John wrote (or Jesus said) but that the world should be saved through him.47

 

Addendum: March 24, 2026
According to a note (84) in the NET Jesus quoted from Psalm 82:6 in John 10:34. The following table compares the Greek of that quotation with the Septuagint.

John 10:34b (NET Parallel Greek)

Psalm 82:6a (Septuagint BLB) Table

Psalm 81:6a (Septuagint Elpenor)
ἐγὼ εἶπα· θεοί ἐστε ἐγὼ εἶπα θεοί ἐστε ἐγὼ εἶπα· θεοί ἐστε

John 10:34b (NET)

Psalm 81:6a (NETS)

Psalm 81:6a (English Elpenor)
I said, you are gods I said, “Gods you are, I have said, Ye are gods;

The following tables are examples in Exodus (e.g., the law) of forms of אֱלֹהִים (‘ĕlōhîm) understood as references to men according to a note (4) in the NET on Psalm 82:1.

Masoretic Text

Septuagint

Exodus 21:6 (Tanakh)

Exodus 21:6 (NET)

Exodus 21:6 (NETS)

Exodus 21:6 (English Elpenor)
then his master shall bring him unto G-d (הָ֣אֱלֹהִ֔ים), and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever. then his master must bring him to the judges (‘ĕlōhîm, האלהים), and he will bring him to the door or the doorpost, and his master will pierce his ear with an awl, and he shall serve him forever. his master shall lead him to the tribunal of God (τὸ κριτήριον τοῦ θεοῦ), and then he shall lead him to the door at the doorpost, and his master shall pierce his ear with a small awl, and he shall be subject to him forever. his master shall bring him to the judgment-seat of God (τὸ κριτήριον τοῦ Θεοῦ), and then shall he bring him to the door,– to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever.

Here הָ֣אֱלֹהִ֔ים, a form of אֱלֹהִים (‘ĕlōhîm), unto G-d (Tanakh), to the judges (NET), was translated τὸ κριτήριον τοῦ Θεοῦ, to the tribunal of God (NETS), to the judgment-seat of God (English Elpenor), in the Septuagint.

Masoretic Text

Septuagint

Exodus 22:7, 8 (Tanakh)

Exodus 22:8, 9 (NET)

Exodus 22:8, 9 (NETS)

Exodus 22:8, 9 (English Elpenor)
If the thief be not found, then the master of the house shall come near unto G-d (הָֽאֱלֹהִ֑ים), to see whether he have not put his hand unto his neighbour’s goods. If the thief is not caught, then the owner of the house will be brought before the judges (‘ĕlōhîm, האלהים) to see whether he has laid his hand on his neighbor’s goods. But if the thief is not found, the owner of the house shall draw near before God (τοῦ θεοῦ) and swear that surely he himself has not acted wickedly against the entire deposit of the neighbor. But if the thief be not found, the master of the house shall come forward before God (τοῦ Θεοῦ), and shall swear that surely he has not wrought wickedly in regard of any part of his neighbour’s deposit,
For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: ‘This is it,’ the cause of both parties shall come before G-d (הָֽאֱלֹהִ֔ים); he whom G-d (אֱלֹהִ֔ים) shall condemn shall pay double unto his neighbour [Table]. In all cases of illegal possessions, whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ the matter of the two of them will come before the judges (‘ĕlōhîm, האלהים), and the one whom the judges (‘ĕlōhîm, אלהים) declare guilty must repay double to his neighbor. With regard to any specific injustice concerning calf and draft animal and sheep and garment and any loss which is alleged, whatever in fact it might be, the trial of both parties shall come before God (τοῦ θεοῦ), and the one convicted by God (τοῦ θεοῦ) shall pay double in compensation to his neighbor [Table]. according to every injury alleged, both concerning a calf, and an ass, and a sheep, and a garment, and every alleged loss, whatsoever in fact it may be,– the judgment of both shall proceed before God (τοῦ Θεοῦ), and he that is convicted by God (τοῦ Θεοῦ) shall repay to his neighbour double.

In Exodus 22:8 (22:7) הָֽאֱלֹהִ֑ים, a form of אֱלֹהִים (‘ĕlōhîm), unto G-d (Tanakh), the judges (NET), was translated τοῦ Θεοῦ, God (NETS, English Elpenor), in the Septuagint. And likewise in Exodus 22:9 (22:8) הָֽאֱלֹהִ֔ים and אֱלֹהִ֔ים (‘ĕlōhîm) were translated G-d in the Tanakh (the judges in the Net) and τοῦ Θεοῦ, God and by God (NETS, English Elpenor), in the Septuagint.

Tables comparing Psalm 82:6; Exodus 21:6 and 22:8 (22:7) in the Tanakh, KJV and NET, and comparing the Greek of Psalm 82:6 (81:6); Exodus 21:6 and 22:8 in the Septuagint (BLB and Elpenor), and tables comparing John 10:23; 10:26; 10:31-33; 10:34; 10:38 and Luke 7:20-22 in the KJV and NET follow.

Psalm 82:6 (Tanakh)

Psalm 82:6 (KJV)

Psalm 82:6 (NET)
I have said, Ye are gods; and all of you are children of the most High. I have said, Ye are gods; and all of you are children of the most High. I thought, ‘You are gods; all of you are sons of the Most High.’

Psalm 82:6 (Septuagint BLB)

Psalm 81:6 (Septuagint Elpenor)
ἐγὼ εἶπα θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ῾Υψίστου πάντες

Psalm 81:6 (NETS)

Psalm 81:6 (English Elpenor)
I said, “Gods you are, and sons of the Most High, I have said, Ye are gods; and all [of you] children of the Most High.

Exodus 21:6 (Tanakh)

Exodus 21:6 (KJV)

Exodus 21:6 (NET)
then his master shall bring him unto G-d, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever. then his master must bring him to the judges, and he will bring him to the door or the doorpost, and his master will pierce his ear with an awl, and he shall serve him forever.

Exodus 21:6 (Septuagint BLB)

Exodus 21:6 (Septuagint Elpenor)
προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν καὶ τρυπήσει αὐτοῦ ὁ κύριος τὸ οὖς τῷ ὀπητίῳ καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν, καὶ τρυπήσει ὁ κύριος αὐτοῦ τὸ οὖς τῷ ὀπητίῳ, καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα

Exodus 21:6 (NETS)

Exodus 21:6 (English Elpenor)
his master shall lead him to the tribunal of God, and then he shall lead him to the door at the doorpost, and his master shall pierce his ear with a small awl, and he shall be subject to him forever. his master shall bring him to the judgment-seat of God, and then shall he bring him to the door,– to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever.

Exodus 22:7 (Tanakh)

Exodus 22:8 (KJV)

Exodus 22:8 (NET)
If the thief be not found, then the master of the house shall come near unto G-d, to see whether he have not put his hand unto his neighbour’s goods. If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour’s goods. If the thief is not caught, then the owner of the house will be brought before the judges to see whether he has laid his hand on his neighbor’s goods.

Exodus 22:8 (Septuagint BLB)

Exodus 22:8 (Septuagint Elpenor)
ἐὰν δὲ μὴ εὑρεθῇ ὁ κλέψας προσελεύσεται ὁ κύριος τῆς οἰκίας ἐνώπιον τοῦ θεοῦ καὶ ὀμεῖται ἦ μὴν μὴ αὐτὸς πεπονηρεῦσθαι ἐφ᾽ ὅλης τῆς παρακαταθήκης τοῦ πλησίον ἐὰν δὲ μὴ εὑρεθῇ ὁ κλέψας, προσελεύσεται ὁ κύριος τῆς οἰκίας ἐνώπιον τοῦ Θεοῦ καὶ ὀμεῖται ἦ μὴν μὴ αὐτὸν πεπονηρεῦσθαι ἐφ᾿ ὅλης τῆς παρακαταθήκης τοῦ πλησίον

Exodus 22:8 (NETS)

Exodus 22:8 (English Elpenor)
But if the thief is not found, the owner of the house shall draw near before God and swear that surely he himself has not acted wickedly against the entire deposit of the neighbor. But if the thief be not found, the master of the house shall come forward before God, and shall swear that surely he has not wrought wickedly in regard of any part of his neighbour’s deposit,

John 10:23 (NET)

John 10:23 (KJV)
It was winter, and Jesus was walking in the temple area in Solomon’s Portico. And Jesus walked in the temple in Solomon’s porch.

John 10:23 (NET Parallel Greek)

John 10:23 (Stephanus Textus Receptus)

John 10:23 (Byzantine Majority Text)
καὶ περιεπάτει |ὁ| Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος και περιεπατει ο ιησους εν τω ιερω εν τη στοα του σολομωντος και περιεπατει ο ιησους εν τω ιερω εν τη στοα σολομωνος

John 10:26 (NET)

John 10:26 (KJV)
But you refuse to believe because you are not my sheep. But ye believe not, because ye are not of my sheep, as I said unto you.

John 10:26 (NET Parallel Greek)

John 10:26 (Stephanus Textus Receptus)

John 10:26 (Byzantine Majority Text)
ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν

John 10:31-33 (NET)

John 10:31-33 (KJV)
The Jewish leaders picked up rocks again to stone him to death. Then the Jews took up stones again to stone him.

John 10:31 (NET Parallel Greek)

John 10:31 (Stephanus Textus Receptus)

John 10:31 (Byzantine Majority Text)
Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν εβαστασαν ουν παλιν λιθους οι ιουδαιοι ινα λιθασωσιν αυτον εβαστασαν ουν παλιν λιθους οι ιουδαιοι ινα λιθασωσιν αυτον
Jesus said to them, “I have shown you many good deeds from the Father. For which one of them are you going to stone me?” Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?

John 10:32 (NET Parallel Greek)

John 10:32 (Stephanus Textus Receptus)

John 10:32 (Byzantine Majority Text)
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· πολλὰ ἔργα |καλὰ| ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε απεκριθη αυτοις ο ιησους πολλα καλα εργα εδειξα υμιν εκ του πατρος μου δια ποιον αυτων εργον λιθαζετε με απεκριθη αυτοις ο ιησους πολλα καλα εργα εδειξα υμιν εκ του πατρος μου δια ποιον αυτων εργον λιθαζετε με
The Jewish leaders replied, “We are not going to stone you for a good deed but for blasphemy because you, a man, are claiming to be God.” The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

John 10:33 (NET Parallel Greek)

John 10:33 (Stephanus Textus Receptus)

John 10:33 (Byzantine Majority Text)
ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· περὶ καλοῦ ἔργου οὐ λιθάζομεν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν απεκριθησαν αυτω οι ιουδαιοι λεγοντες περι καλου εργου ου λιθαζομεν σε αλλα περι βλασφημιας και οτι συ ανθρωπος ων ποιεις σεαυτον θεον απεκριθησαν αυτω οι ιουδαιοι λεγοντες περι καλου εργου ου λιθαζομεν σε αλλα περι βλασφημιας και οτι συ ανθρωπος ων ποιεις σεαυτον θεον

John 10:34 (NET)

John 10:34 (KJV)
Jesus answered, “Is it not written in your law, ‘I said, you are gods’? Jesus answered them, Is it not written in your law, I said, Ye are gods?

John 10:34 (NET Parallel Greek)

John 10:34 (Stephanus Textus Receptus)

John 10:34 (Byzantine Majority Text)
ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς· οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι ἐγὼ εἶπα· θεοί ἐστε απεκριθη αυτοις ο ιησους ουκ εστιν γεγραμμενον εν τω νομω υμων εγω ειπα θεοι εστε απεκριθη αυτοις ο ιησους ουκ εστιν γεγραμμενον εν τω νομω υμων εγω ειπα θεοι εστε

John 10:38 (NET)

John 10:38 (KJV)
But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.” But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.

John 10:38 (NET Parallel Greek)

John 10:38 (Stephanus Textus Receptus)

John 10:38 (Byzantine Majority Text)
εἰ δὲ ποιῶ, κὰν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ καγὼ ἐν τῷ πατρί ει δε ποιω καν εμοι μη πιστευητε τοις εργοις πιστευσατε ινα γνωτε και πιστευσητε οτι εν εμοι ο πατηρ καγω εν αυτω ει δε ποιω καν εμοι μη πιστευητε τοις εργοις πιστευσατε ινα γνωτε και πιστευσητε οτι εν εμοι ο πατηρ καγω εν αυτω

Luke 7:20-22 (NET)

Luke 7:20-22 (KJV)
When the men came to Jesus, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

Luke 7:20 (NET Parallel Greek)

Luke 7:20 (Stephanus Textus Receptus)

Luke 7:20 (Byzantine Majority Text)
παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν· Ἰωάννης ὁ βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων· σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν παραγενομενοι δε προς αυτον οι ανδρες ειπον ιωαννης ο βαπτιστης απεσταλκεν ημας προς σε λεγων συ ει ο ερχομενος η αλλον προσδοκωμεν παραγενομενοι δε προς αυτον οι ανδρες ειπον ιωαννης ο βαπτιστης απεσταλκεν ημας προς σε λεγων συ ει ο ερχομενος η αλλον προσδοκωμεν
At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

Luke 7:21 (NET Parallel Greek)

Luke 7:21 (Stephanus Textus Receptus)

Luke 7:21 (Byzantine Majority Text)
ἐν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν εν αυτη δε τη ωρα εθεραπευσεν πολλους απο νοσων και μαστιγων και πνευματων πονηρων και τυφλοις πολλοις εχαρισατο το βλεπειν εν αυτη δε τη ωρα εθεραπευσεν πολλους απο νοσων και μαστιγων και πνευματων πονηρων και τυφλοις πολλοις εχαρισατο το βλεπειν
So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

Luke 7:22 (NET Parallel Greek)

Luke 7:22 (Stephanus Textus Receptus)

Luke 7:22 (Byzantine Majority Text)
καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ειδετε και ηκουσατε οτι τυφλοι αναβλεπουσιν χωλοι περιπατουσιν λεπροι καθαριζονται κωφοι ακουουσιν νεκροι εγειρονται πτωχοι ευαγγελιζονται και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ειδετε και ηκουσατε οτι τυφλοι αναβλεπουσιν χωλοι περιπατουσιν λεπροι καθαριζονται κωφοι ακουουσιν νεκροι εγειρονται πτωχοι ευαγγελιζονται

1 In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon’s was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus. These appear to be alternate spellings of the same part of speech. The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τοῦ preceding Solomon’s. The Byzantine Majority Text did not.

2 John 10:23 (NET)

3 John 10:24, 25a (NET)

4 πιστεύετε was derived from πείθω.

5 John 10:25b (NET)

6 John 3:19 (NET)

10 John 10:26 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had καθως ειπον υμιν (KJV: as I said unto you) at the end of this clause. The NET parallel Greek text and NA28 did not.

11 Romans 11:7b, 8 (NET) See Romans, Part 39 for a table comparing the Greek of Paul’s quotation to the Septuagint.

12 John 10:27a (NET) Table

13 Matthew 13:11 (NET)

14 Matthew 13:13 (NET)

15 Romans 11:11 (NET)

16 John 10:27b (NET) Table

17 Romans 8:28b-30 (NET)

18 John 10:28-30 (NET)

19 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) following picked up. The NET parallel Greek text and NA28 did not.

20 John 10:31 (NET)

21 John 10:32 (NET) The NET parallel Greek text and NA28 had ἐμὲ (NET: me) preceding stone, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me) following.

22 John 10:33 (NET)

23 Matthew 16:17 (NET) Table

24 Matthew 16:16 (NET)

25 John 1:49 (NET) Table

26 The NET parallel Greek text and NA28 had ὅτι preceding this clause, understood in the NET as an indication of a direct quotation. The Stephanus Textus Receptus and Byzantine Majority Text did not. This clause is ἐγὼ εἶπα· θεοί ἐστε in Greek in the New Testament, and ἐγὼ εἶπα θεοί ἐστε in Psalm 82:6 (81:6) in the Septuagint.

27 John 10:34-36 (NET)

28 Exodus 21:6; 22:8, 9 (NET) A note (4) in the NET on Psalm 82:1 reads: “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).” So, I have chosen the passages in Exodus (from the first five books of the law) that are assumed to reference men for illustration here.

29 John 10:37 (NET)

30 The Stephanus Textus Receptus and Byzantine Majority Text had πιστευσατε here, a form of the verb πιστεύω in the imperative mood (e.g., “you must believe”), where the NET parallel Greek text and NA28 had πιστεύετε, which can be understood in the imperative or indicative mood. I’ve come to understand this as multiplexing: The old man (τὸν παλαιὸν ἄνθρωπον; “the old human”) reading in Greek hears a command in the imperative mood—“you must believe the deeds”—while the new man (τὸν καινὸν ἄνθρωπον; “the new human”) hears a fact and a promise—“you believe the deeds.”

31 John 10:38a (NET)

32 Romans 11:11 (NET)

33 2 Corinthians 5:7 (NET)

34 Romans 10:9 (NET)

37 John 10:38b (NET)

38 The NET parallel Greek text and NA28 had ἐκείνῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτη δε (KJV: And…that same).

39 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding sight. The NET parallel Greek text and NA28 did not.

40 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.

41 The Stephanus Textus Receptus and Byzantine Majority Text had οτι (KJV: how that) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

42 The NET parallel Greek text and NA28 had the conjunction καὶ (not translated in the NET) joining these clauses. The Stephanus Textus Receptus and Byzantine Majority Text did not.

43 Luke 7:20-23 (NET)

44 John 11:43b, 44 (NET)

45 John 19:7 (NET) Table

46 John 20:30, 31 (NET) Table

47 John 3:17 (NET) Table

Romans, Part 42

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For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω) of this mystery (μυστήριον), brothers and sisters, Paul continued, so that you may not be conceited (φρόνιμοι, a form of φρόνιμος; [παρ᾿] ἑαυτοῖς φρόνιμοι)…1  The Greek word ἀγνοεῖν, translated ignorant above, was translated unaware in Paul’s revelation of that affliction which was so integral a part of, if not the impetus for, the understanding that became his letter to the Romans:  For we do not want you to be unaware (ἀγνοεῖν, a form of ἀγνοέω), brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living [Table].  Indeed we felt as if the sentence of death had been passed against us, so that we would not trust (πεποιθότες, a form of πείθω) in ourselves but in God who raises the dead.2

The word πεποιθότες, translated trust above, leads back to Paul’s point in Romans (as articulated in his letter to Philippi): Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh!  For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely (πεποιθότες, a form of πείθω) on human credentials (σαρκὶ, a form of σάρξ)…3  To translate σαρκὶ as human credentials obscures more than it illuminates.

The note (6) in the NET admits that the Greek reads, “have no confidence in the flesh” as it is translated in the NKJV.  Still, it seems to me that the most natural reading of καὶ οὐκ ἐν σαρκὶ πεποιθότες would be “and not by flesh persuaded” or “and not by persuasion of flesh.”  Paul was not concerned with human credentials, nor even an idolatry of self-worship, a confidence in the flesh, so much as the delusion of human flesh that righteousness comes by human efforts to keep God’s laws.

If someone thinks he has good reasons to put confidence (πεποιθέναι, another form of πείθω) in human credentials (σαρκὶ, a form of σάρξ), Paul continued, I have more:  I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews.  I lived according to the law as a Pharisee.  In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless [Table].  But these assets I have come to regard as liabilities because of Christ [Table].  More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ [Table], and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.4

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω) of this mystery (μυστήριον), brothers and sisters, Paul wrote in Romans.  Paul’s mystery (μυστήριον) was Jesus’ secret when He told his disciples, The secret (μυστήριον) of the kingdom of God has been given5 to you.  But to those outside, everything is in parables [Table], so that although they look they may look but not see, and although they hear they may hear but not understand, so they may not repent and be forgiven” [Table].6

Israel failed to obtain what it was diligently seeking, Paul had written earlier, but the elect obtained it.  The rest were hardened [Table], as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”7

And Jesus was actively involved in fulfilling His Father’s will.

Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ [Table].  For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love.  He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will – to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son [Table].  In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace [Table] that he lavished on us in all wisdom and insight.  He did this when he revealed to us the secret (μυστήριον) of his will, according to his good pleasure that he set forth in Christ, toward the administration of the fullness of the times, to head up all things in Christ – the things in heaven and the things on earth.  In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will so that we, who were the first to set our hope on Christ, would be to the praise of his glory [Table].  And when you heard the word of truth (the gospel of your salvation) – when you believed in Christ – you were marked with the seal of the promised Holy Spirit, who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory [Table].8

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω) of this mystery (μυστήριον), brothers and sisters, Paul wrote, so that you may not be conceited (φρόνιμοι, a form of φρόνιμος; [παρ᾿] ἑαυτοῖς φρόνιμοι).  The idiom παρ᾿ ἑαυτοῖς φρόνιμοι translated conceited is literally from or by themselves wise.  It is similar to ἵνα μὴ πεποιθότες ὦμεν ἐφ᾿ ἑαυτοῖς (literally so that not be persuaded to be or to exist upon ourselves) from: Indeed we felt as if the sentence of death had been passed against us, so that we would not trust (πεποιθότες, a form of πείθω) in ourselves but in God who raises the dead.9  Later in Romans Paul wrote, Live in harmony with one another; do not be haughty but associate with the lowly.  Do not be conceited (φρόνιμοι παρ᾿ ἑαυτοῖς).  Do not repay anyone evil for evil; consider what is good before all people.10

Paul had tended to use φρόνιμοι (a form of φρόνιμος; wise) in this form in a sarcastic or even mocking manner:  We are fools for Christ, but you are wise (φρόνιμοι) in Christ!  We are weak, but you are strong!  You are distinguished, we are dishonored!11  And, For since you are so wise (φρόνιμοι), you put up with fools gladly.12  Paul didn’t want us to be wise from or by ourselves any more than he wanted us to be persuaded to be or to exist upon ourselves.  And so what was this mystery or secret Paul didn’t want us to be ignorant or unaware of?

A partial hardening has happened to Israel until the full (πλήρωμα) number of the Gentiles has come in (εἰσέλθῃ, a form of εἰσέρχομαι) [Table].  And so all Israel will be saved [Table]…13  Did Paul mean all Israel as in all who are descended from Israel?  Or did he rename all descended from Israel who believe and all Gentiles who believe all Israel?

For not all those who are descended from Israel are truly Israel, Paul wrote earlier, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”14  This seemed like a strong argument that all Israel cannot mean “all who are descended from Israel,” until I put the verse back in context.  This means, Paul continued, it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.15

So what promise did Paul have in mind when he wrote, And so all Israel will be saved (Romans 11:26, 27 NET)?

And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob [Table].  And this is my covenant with them, when I take away their sins.”

The Deliverer will remove ungodliness (ἀσεβείας, a form of ἀσέβεια) from Jacob.  This ungodliness brought God’s wrath in the first place:  For the wrath of God is revealed from heaven against all ungodliness (ἀσέβειαν, another form of ἀσέβεια) and unrighteousness of people who suppress the truth by their unrighteousness…16  Today the quotation from Isaiah reads, A protector comes to Zion, to those in Jacob who repent of their rebellious deeds,17 when translated from a contemporary understanding of Hebrew.  But the rabbis who translated the Septuagint into Greek about two centuries before the Lord Jesus was rejected as Messiah translated it this way:

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)
…he will remove ungodliness from Jacob. 

Romans 11:26b (NET)

 ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ

Isaiah 59:20b

 ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ

Romans 11:26b

The phrase when I take away their sins is not part of the quotation from Isaiah 59:20, 21.  I think Paul interjected it to cue us as to which covenant he had in mind, namely, the new covenant (Jeremiah 31:33-35 NET).

“But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord.  “I will put my law within them and write it on their hearts and minds.  I will be their God and they will be my people [Table].  People will no longer need to teach their neighbors and relatives to know me.   For all of them, from the least important to the most important, will know me,” says the Lord.  “For I will forgive their sin and will no longer call to mind the wrong they have done” [Table].  The Lord has made a promise to Israel.  He promises it as the one who fixed the sun to give light by day and the moon and stars to give light by night.  He promises it as the one who stirs up the sea so that its waves roll.  He promises it as the one who is known as the Lord who rules over all.

I will not reject all the descendants of Israel because of all that they have done,18 the Lord promised.  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,19 Paul concluded.  And I think he meant all the descendants of Israel.

Addendum (7/7/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

Paul

KJV

NET Bible (Greek parallel text)
…and shall turn away ungodliness from Jacob:

Romans 11:26b (KJV)

 …and unto them that turn from transgression in Jacob…

Isaiah 59:20b

 ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ

Romans 11:26b

Cleary, Paul’s quotation is not as it is written in Isaiah 59:20 if the “King James Version is the infallible Word of God.”

Addendum: February 27, 2026
Tables comparing Jeremiah 31:35 in the Tanakh, KJV and NET, and comparing the Greek of Jeremiah 31:35 (38:36; 38:35) in the Septuagint (BLB and Elpenor) follow.

Jeremiah 31:35 (Tanakh)

Jeremiah 31:35 (KJV)

Jeremiah 31:35 (NET)
Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: The Lord has made a promise to Israel. He promises it as the one who fixed the sun to give light by day and the moon and stars to give light by night. He promises it as the one who stirs up the sea so that its waves roll. His name is the Lord of Heaven’s Armies.

Jeremiah 31:35 (Septuagint BLB)

Jeremiah 38:36 (Septuagint Elpenor)
οὕτως εἶπεν κύριος ὁ δοὺς τὸν ἥλιον εἰς φῶς τῆς ἡμέρας σελήνην καὶ ἀστέρας εἰς φῶς τῆς νυκτός καὶ κραυγὴν ἐν θαλάσσῃ καὶ ἐβόμβησεν τὰ κύματα αὐτῆς κύριος παντοκράτωρ ὄνομα αὐτῷ οὕτως εἶπε Κύριος ὁ δοὺς τὸν ἥλιον εἰς φῶς τῆς ἡμέρας, σελήνην καὶ ἀστέρας εἰς φῶς τῆς νυκτός, καὶ κραυγὴν ἐν θαλάσσῃ καὶ ἐβόμβησε τὰ κύματα αὐτῆς, Κύριος παντοκράτωρ ὄνομα αὐτῷ

Jeremiah 38:36 (NETS)

Jeremiah 38:35 (English Elpenor)
Thus did the Lord say, who gives the sun as light by day, moon and stars as light by night, and a scream in the sea and its waves made a booming noise—the Lord Almighty is his name: Thus saith the Lord, who gives the sun for a light by day, the moon and the stars for a light by night, and [makes] a roaring in the sea, so that the waves thereof roar; the Lord Almighty is his name:

1 Romans 11:25a (NET) Table

2 2 Corinthians 1:8, 9 (NET)

3 Philippians 3:3 (NET) Table

4 Philippians 3:4-9 (NET)

5 The Stephanus Textus Receptus and Byzantine Majority Text had γνωναι (KJV: to know) following has been given. The NET parallel Greek text and NA28 did not.

6 Mark 4:11, 12 (NET) See Antichrist, Part 1 for tables comparing the Greek of Jesus’ quotation to that of the Septuagint.

7 Romans 11:7, 8 (NET) See Romans, Part 39 for tables comparing the Greek of Paul’s quotation to that of the Septuagint.

8 Ephesians 1:3-14 (NET)

9 2 Corinthians 1:9 (NET)

10 Romans 12:16, 17 (NET)

11 1 Corinthians 4:10 (NET)

12 2 Corinthians 11:19 (NET)

13 Romans 11:25b, 26a (NET)

14 Romans 9:6b, 7 (NET) See The Lost Son of Perdition, Part 4 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

15 Romans 9:8 (NET)

16 Romans 1:18 (NET)

17 Isaiah 59:20 (NET) Table

18 Jeremiah 31:37 (NET) Table

19 Romans 11:28 (NET)

Romans, Part 39

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Paul wrote that the Lord richly blesses all who call (ἐπικαλουμένους, a form of ἐπικαλέω) on him.1  When he was sent by the Lord to Paul (then called Saul) Ananias said, Lord, I have heard from many people about this man, how much harm he has done to your saints in Jerusalem, and here he has authority from the chief priests to imprison all who call on (ἐπικαλουμένους, a form of ἐπικαλέω) your name!2  As Paul [Saul] began to proclaim Jesus in the synagogues, saying, “This man is the Son of God (υἱὸς τοῦ θεοῦ).”  All who heard him were amazed and were saying, “Is this not the man who in Jerusalem was ravaging those who call on (ἐπικαλουμένους, a form of ἐπικαλέω) this name, and who had come here to bring them as prisoners to the chief priests?”3

For everyone who calls (ἐπικαλέσηται, another form of ἐπικαλέω) on the name of the Lord will be saved,4 Paul continued in Romans, quoting the same verse from the prophet Joel that Peter quoted in his first sermon on Pentecost.5  Then he asked a series of rhetorical questions:  How are they to call on (ἐπικαλέσωνται, another form of ἐπικαλέω) one they have not believed in (ἐπίστευσαν, a form of πιστεύω)?  And how are they to believe (πιστεύσωσιν, another form of πιστεύω) in one they have not heard of (ἤκουσαν, a form of ἀκούω)?  And how are they to hear (ἀκούσωσιν, another form of ἀκούω) without someone preaching (κηρύσσοντος, a form of κηρύσσω) to them?  And how are they to preach (κηρύξωσιν, another form of κηρύσσω) unless they are sent (ἀποσταλῶσιν, a form of ἀποστέλλω)?6

To put this back into temporal order: 1) The Lord sent Apostles to preach.  2) The Apostles preached to those who heard.  3) Those who heard believed.  4) Those who believed called on the name of the Lord.  5) [E]veryone who calls (ἐπικαλέσηται, another form of ἐπικαλέω) on the name of the Lord will be saved.  Then Paul capped off this section with what has always sounded to me like a eulogy of the Apostles’ feet, but the NET translators cracked the idiom and present it as a eulogy of God’s timing: How timely is the arrival of those who proclaim the good news.7   But I think to really grasp what Paul was wrestling with I have to add another step, his assumption that 6) all Israel will be saved, as it is written…8

But not all have obeyed (ὑπήκουσαν, a form of ὑπακούω) the good news,9 Paul continued.    To translate ὑπήκουσαν obeyed here, disrupts the obvious flow of Paul’s thought.  Paul referred back to step 3) above, And how are they to believe (πιστεύσωσιν, another form of πιστεύω) in one they have not heard of (ἤκουσαν, a form of ἀκούω)?  Here are the possible definitions of ὑπήκουσαν in the NET online Bible: “1) to listen, to harken 1a) of one who on the knock at the door comes to listen who it is, (the duty of a porter) 2) to harken to a command 2a) to obey, be obedient to, submit to.”  I think Paul deliberately equated ὑπήκουσαν with ἤκουσαν.  But not all have [listened to] the good news, for Isaiah says, “Lord, who has believed (ἐπίστευσεν, another form of πιστεύω) our report (ἀκοῇ, a form of ἀκοή)?”10

Consequently faith (πίστις) comes from what is heard (ἀκοῆς, another form of ἀκοὴ), Paul continued, and what is heard (ἀκοὴ) comes through the…word (ρήματος, a form of ῥῆμα) of Christ.11  I deliberately left out the word preached (preached word of Christ) because as I said elsewhere I believe that Paul meant something like what is heard comes through the word (or, utterance) of Christ (or, God).  The note (21) in the NET reads: “The genitive could be understood as either subjective (‘Christ does the speaking’) or objective (‘Christ is spoken about’), but the latter is more likely here.”  And I am contending, more likely to whom? to Paul?

Two men heard the same Gospel preached by the same Apostle.  The πόρνος believed.  The Pharisee did not.  It is common to assume that the difference was something intrinsic to the believer, some wisdom, some virtue.  After all we call the believer good and the unbeliever evil.  The good believe and are saved.  The evil do not believe and are not saved.  But Paul knew that he was not looking for Christ when he was arrested on the road to Damascus.  Christ’s salvation was what happened to him while he was busy making other plans.12

I don’t think Paul was looking to the human individual for a reason why some believe and some do not, but to God.  I think Paul wrote that faith comes from what is heard, the Gospel he preached, and what is heard comes through the…word of Christ, that is Christ (or God) saying something like, “hear…now.”  Perhaps this becomes clearer in the negative in the next chapter when Paul wrote about a remnant chosen by grace:13  The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”14

The first thing that came to my mind when I began to hear Paul that way was, “Why does [God] still find fault?  For who has ever resisted his will?”15  Of course, Paul already knew my objection and countered it in the previous chapter (Romans 9:20-23 NET):

But who indeed are you – a mere human being – to talk back to God?16  Does what is molded say to the molder, “Why have you made me like this?”16 Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?  But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?  And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory…

But I ask, have they not heard (ἤκουσαν, a form of ἀκούω)?17 Paul continued.  And his answer was, Yes, they have (μενοῦνγε),18 in the sense that the message has gone out and they were “endowed with the faculty of hearing;” they were “not deaf.”  Their voice has gone out to all the earth, and their words to the ends of the world.19  But there are other meanings listed in the NET online Bible for ἤκουσαν:  “1) to be endowed with the faculty of hearing, not deaf 2) to hear 2b) to attend to, consider what is or has been said 2c) to understand, perceive the sense of what is said 3) to hear something 3a) to perceive by the ear what is announced in one’s presence 3b) to get by hearing learn 3c) a thing comes to one’s ears, to find out, learn 3d) to give ear to a teaching or a teacher 3e) to comprehend, to understand.”  I doubt that Paul meant definitions 2b) through 3e), with the possible exception of 3) and 3a).  What they lacked was that ρήματος Χριστοῦ (word of Christ)

But again I ask, didn’t Israel understand (ἔγνω, a form of γινώσκω)?  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.”  And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.”20  Here Paul allowed the expected negative response to his question to stand, and reinforced his first question:  Yes, they were told what to expect by Moses and Isaiah, but no, they did not understand the message.  For ignoring (ἀγνοοῦντες, a form of ἀγνοέω literally, being ignorant of) the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.21

But about Israel [Isaiah] says, Paul concluded, “All day long I held out my hands to this disobedient (ἀπειθοῦντα, a form of ἀπειθέω) and stubborn (ἀντιλέγοντα, a form of ἀντίλεγω) people!”22  I’ll conclude this essay with the definitions from the NET online Bible.

ἀπειθοῦντα: “1) not to allow one’s self to be persuaded 1a) to refuse or withhold belief 1b) to refuse belief and obedience 2) not to comply with.”

ἀντιλέγοντα: “1) to speak against, gainsay, contradict 2) to oppose one’s self to one, decline to obey him, declare one’s self against him, refuse to have anything to do with him.”

 

Addendum: September 15, 2025
According to a note (6) in the NET, Paul quoted from Deuteronomy 29:4 and Isaiah 29:10 in Romans 11:8. The following tables compare the Greek of that quotation with the Septuagint.

Romans 11:8b (NET Parallel Greek)

Deuteronomy 29:4 (Septuagint BLB)

Deuteronomy 29:3 (Septuagint Elpenor)
ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας οὐκ ἔδωκεν κύριος ὁ θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης οὐκ ἔδωκε Κύριος ὁ Θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης

Romans 11:8b (NET)

Deuteronomy 29:4 (NETS)

Deuteronomy 29:3 (English Elpenor)
“God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.” to this day the Lord God has not given you a heart to know and eyes to see and ears to hear. the Lord God has not given you a heart to know, and eyes to see, and ears to hear, until this day.

Romans 11:8b (NET Parallel Greek)

Isaiah 29:10 (Septuagint BLB) Table

Isaiah 29:10 (Septuagint Elpenor)
ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας ὅτι πεπότικεν ὑμᾶς κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν οἱ ὁρῶντες τὰ κρυπτά ὅτι πεπότικεν ὑμᾶς Κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν, οἱ ὁρῶντες τὰ κρυπτά

Romans 11:8b (NET)

Isaiah 29:10 (NETS)

Isaiah 29:10 (English Elpenor)
“God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.” Because the Lord has made you drink with a spirit of deep sleep; he will close your eyes and those of their prophets and of their rulers— For the Lord has made you to drink a spirit of deep sleep; and he shall close their eyes, and [the eyes] of their prophets and of their rulers, who see secret things.

Tables comparing Deuteronomy 29:4 (29:3) and Isaiah 29:10 in the Tanakh, KJV and NET, and comparing the Greek of Deuteronomy 29:4 (29:3) and Isaiah 29:10 in the Septuagint (BLB and Elpenor) follow.

Deuteronomy 29:3 (Tanakh)

Deuteronomy 29:4 (KJV)

Deuteronomy 29:4 (NET)
but HaShem hath not given you a heart to know, and eyes to see, and ears to hear, unto this day. Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. But to this very day the Lord has not given you an understanding mind, perceptive eyes, or discerning ears!

Deuteronomy 29:4 (Septuagint BLB)

Deuteronomy 29:3 (Septuagint Elpenor)
καὶ οὐκ ἔδωκεν κύριος ὁ θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης καὶ οὐκ ἔδωκε Κύριος ὁ Θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης

Deuteronomy 29:4 (NETS)

Deuteronomy 29:3 (English Elpenor)
But to this day the Lord God has not given you a heart to know and eyes to see and ears to hear. Yet the Lord God has not given you a heart to know, and eyes to see, and ears to hear, until this day.

Isaiah 29:10 (Tanakh)

Isaiah 29:10 (KJV)

Isaiah 29:10 (NET)
For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. For the Lord has poured out on you a strong urge to sleep deeply. He has shut your eyes (you prophets), and covered your heads (you seers).

Isaiah 29:10 (Septuagint BLB)

Isaiah 29:10 (Septuagint Elpenor)
ὅτι πεπότικεν ὑμᾶς κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν οἱ ὁρῶντες τὰ κρυπτά ὅτι πεπότικεν ὑμᾶς Κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν, οἱ ὁρῶντες τὰ κρυπτά

Isaiah 29:10 (NETS)

Isaiah 29:10 (English Elpenor)
Because the Lord has made you drink with a spirit of deep sleep; he will close your eyes and those of their prophets and of their rulers— For the Lord has made you to drink a spirit of deep sleep; and he shall close their eyes, and [the eyes] of their prophets and of their rulers, who see secret things.

1 Romans 10:12b (NET)

2 Acts 9:13, 14 (NET) Table

3 Acts 9:20, 21 (NET)

4 Romans 10:13 (NET) Quote Comparison

6 Romans 10:14, 15a (NET) Table

7 Romans 10:15b (NET) Table Quote Comparison

8 Romans 11:26a (NET) Table

9 Romans 10:16a (NET)

10 Romans 10:16 (NET)

11 Romans 10:17 (NET) Table

14 Romans 11:7b, 8 (NET)

15 Romans 9:19 (NET) Table

17 Romans 10:18a (NET)

18 NET Note 24: “Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.”

19 Romans 10:18b (NET) Quote Comparison

20 Romans 10:19, 20 (NET) Table Quote Comparison

21 Romans 10:3 (NET)

22 Romans 10:21 (NET) Quote Comparison