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.

Romans, Part 35

After the crescendo of faith and victory in Christ at the end of chapter eight, Paul’s abrupt admission at the beginning of chapter nine is disconcerting.  I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart.1
But the sense of his great sorrow and unceasing anguish comes with its cause.  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.2
This has become more personal to me as I reflect on the fundamentalist Christians who are my people by birth.

To them, Paul continued writing about the descendants of Israel, belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.  To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever!  Amen.3  While this is objectively true of Israel I grew up feeling it subjectively, that fundamentalist Christians were the true heirs of it all.  It is not as though the word of God had failed,4 Paul continued.  What does it mean for the righteousness of God through the faithfulness of Jesus Christ for all who believe5 when the people for whom it was prepared rejected the Gospel of Christ?

This sounds, even to my ear, like a harsh judgment of the fundamentalist Christians I call my people.  But I am taking the absence of internet chatter regarding the movie “Courageous” as anecdotal evidence.  I only found one comment from a Lutheran theologian criticizing “Courageous” for being too synergistic (not monergistic enough).  I had to look it up, too, so I won’t choose up sides and argue theological jargon.  It makes me feel a little too much like a Gentile living in the futility of [my] thinking.6

I will simply say that the character Adam in the movie sought to have his own righteousness derived from his own reading of the Bible as a list of rules he resolved (or, swore an oath) to keep.  Then he became a stumblingblock to others as they followed him in his defection from Christ’s righteousness.  This is clearly part of the dung7 Paul had rejected of his past life as a Pharisee.  And the silence on the internet is deafening when compared to the outrage over the movie “End of the Spear,” when a gay Christian was hired to portray a missionary and his son.

As I have written before I didn’t see this either as I watched the movie.  We fundamentalist Christians are so accustomed to being tossed back and forth by waves of the latest spiritual fad, and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes,8 and so dissatisfied with the lives we lead by faith alone9 that Adam’s neo-Phariseeism seems completely right and natural to us.  We are they who maintain the outward appearance of religion buthave repudiated its power,10 the power he exercised in Christ when he raised him from the11 dead,12 the righteousness that comes from his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control [Table].13

For not all those who are descended from Israel are truly Israel,14 Paul began to explain how the word of God had not failed, nor are all the children Abraham’s true descendants; ratherthrough Isaac will your descendants be counted.”15  This seemed like an ad hoc argument to me, since all the descendants of Israel (Jacob) were also descendents of Isaac his father.  But then Paul reiterated the point he had made over and over in Romans, This means it is not the children of the flesh (σαρκὸς, a form of σάρξ) who are the children of God; rather, the children of promise (ἐπαγγελίας, a form of ἐπαγγελία) are counted (λογίζεται, a form of λογίζομαι) as descendants.16  This is the same distinction Paul made between those born only of the flesh and those born of the flesh and of the Spirit,17 and those who live according to the flesh and those who live according the Spirit.18

And look, I am sending you what my Father promised19 (ἐπαγγελίαν, another form of ἐπαγγελία), the resurrected Jesus told the children of promise (all descended from Israel) just before He was taken up into heaven.20  While [Jesus] was with them, Luke reiterated in Acts, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, another form of ἐπαγγελία), which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”21  This Jesus God raised up, and we are all witnesses of it, Peter declared in his first sermon on Pentecost.  So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, another form of ἐπαγγελία) of the Holy Spirit from the Father, he has poured out what you both see and hear [Table].22

For this is what the promise (ἐπαγγελίας, a form of ἐπαγγελία) declared: Paul continued.  “About a year from now I will return and Sarah will have a son.”23  Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, The older will serve the younger,” [see Table for comparison] just as it is written:Jacob I loved, but Esau I hated.”24  This kind of talk rubs those born only of the flesh of Adam, those who are content with their own works, the wrong way.  Paul knew that.

What shall we say then? Paul continued.  Is there injustice with God?25  In other words, by what right did God distinguish between Esau and Jacob before they were born or had done anything good or bad?  Too often, I have missed the point here, rationalizing that God knew what Esau and Jacob would do before they were born.  But Paul said, Absolutely not!  For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” [see Table for comparison].26  Even as He gave Moses the law that defined sin, God reserved for Himself the right to have mercy and compassion on any He chose to have mercy and compassion.  So then, Paul concluded, it does not depend on human desire or exertion, but on God who shows mercy.27

For the scripture says to Pharaoh: Paul continued to make his point doubly strong and doubly clear by declaring its inverse.  “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” [see Table for comparison].  So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.28  Again, such talk infuriates one depending on his own works for glory, honor and salvation.  You will say to me then, “Why does he still find fault?  For who has ever resisted his will?”29  But Paul didn’t back down (Romans 9:20-29 NET).

But who indeed are you – a mere human being – to talk back to God?  Does what is molded say to the molder, Why have you made me like this?[see Table for comparison] 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 – even us, whom he has called, not only from the Jews but also from the Gentiles?  As he also says in Hosea: “I will call those who were not my people, My people, and I will call her who was unloved, My beloved.’” [see Table for comparison]  “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’” [see Table for comparison].  And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant30 will be saved, for the Lord will execute his sentence on the earth completely and quickly31  Just as Isaiah predicted, “If the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

Now if one reads the passage above, and suspects that he or she has been hardened by God into an object of wrath, and begins to fear rather than to mock, take heart.  You have begun to hear the word of the Lord.  He is calling you.  And the righteous prayer that justifies is near you, on your lips.  God, be merciful (ἱλάσθητι, a passive imperative form of ἱλάσκομαι) to me, sinner that I am!32

 

Addendum: February 11, 2025
A table comparing some English translations of Isaiah 1:9 in the Masoretic text and Septuagint follows:

Masoretic Text

Septuagint

Isaiah 1:9 (Tanakh/KJV)

Isaiah 1:9 (NET)

Isaiah 1:9 (NETS)

Isaiah 1:9 (English Elpenor)

Except the LORD of hosts had left unto us a very small (כִּמְעָ֑ט) remnant (שָׂרִ֖יד), we should have been as Sodom, and we should have been like unto Gomorrah.

If the Lord of Heaven’s Armies had not left us a few survivors (śārîḏ, שׁריד), we would have quickly (mᵊʿaṭ, כמעט) been like Sodom, we would have become like Gomorrah.

And if the Lord Sabaoth had not left us offspring (σπέρμα), we would have become like Sodoma and been made similar to Gomorra.

And if the Lord of Sabaoth had not left us a seed (σπέρμα), we should have been as Sodom, and we should have been made like Gomorrha.

In the Tanakh and KJV כִּמְעָ֑ט (mᵊʿaṭ) was translated very small, while it was translated quickly in the NET and soon in a more recently translated version of the Tanakh. There is no Greek counterpart in the Septuagint. The word שָׂרִ֖יד (śārîḏ) was translated aremnant in the Tanakh and KJV (a remnant in the Tanakh on chabad.org), and a few survivors in the NET. It was translated σπέρμα in the Septuagint: offspring (NETS), a seed (English Elpenor).

Considering the previous verse one might naturally assume that the destruction of Sodom and Gomorrah was in view.

Masoretic Text

Septuagint

Isaiah 1:8 (Tanakh/KJV)

Isaiah 1:8 (NET)

Isaiah 1:8 (NETS)

Isaiah 1:8 (English Elpenor)

And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

Daughter Zion is left isolated, like a hut in a vineyard or a shelter in a cucumber field; she is a besieged city.

Daughter Sion will be forsaken like a booth in a vineyard and like a garden-watcher’s hut in a cucumber field, like a besieged city.

The daughter of Sion shall be deserted as a tent in a vineyard, and as a storehouse of fruits in a garden of cucumbers, as a besieged city.

The following verse, however, lends credence to the idea that the Lord had the manner of life of the people of Sodom and Gomorrah, rather than their death, in view.

Masoretic Text

Septuagint

Isaiah 1:10 (Tanakh/KJV)

Isaiah 1:10 (NET)

Isaiah 1:10 (NETS)

Isaiah 1:10 (English Elpenor)

Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

Listen to the Lord’s message, you leaders of Sodom! Pay attention to our God’s rebuke, people of Gomorrah!

Hear the word of the Lord, you rulers of Sodoma! Pay attention to the law of God, you people of Gomorra!

Hear the word of the Lord, ye rulers of Sodoma; attend to the law of God, thou people of Gomorrha.

According to a note (54) in the NET, Paul quoted from Isaiah 1:9 in Romans 9:29. A table comparing the Greek of that quotation with that of the Septuagint follows.

Romans 9:29b (NET Parallel Greek)

Isaiah 1:9b (Septuagint BLB)

Isaiah 1:9b (Septuagint Elpenor)

εἰ μὴ κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν

εἰ μὴ κύριος σαβαωθ ἐγκατέλιπεν ἡμῖν σπέρμα ὡς Σοδομα ἂν ἐγενήθημεν καὶ ὡς Γομορρα ἂν ὡμοιώθημεν

εἰ μὴ Κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν

Romans 9:29b (NET)

Isaiah 1:9b (NETS)

Isaiah 1:9b (English Elpenor)

“If the Lord of Heaven’s Armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

if the Lord Sabaoth had not left us offspring, we would have become like Sodoma and been made similar to Gomorra.

if the Lord of Sabaoth had not left us a seed, we should have been as Sodom, and we should have been made like Gomorrha.

So, Paul and the Septuagint represent two witnesses that compel one to consider σπέρμα as the more original reading. Did the rabbis who translated the Septuagint understand שָׂרִ֖יד (śārîḏ) and כִּמְעָ֑ט (mᵊʿaṭ) as σπέρμα? Or, did the Masoretes remove an ambiguous form of זֶרַע (zeraʿ) and replace it with שָׂרִ֖יד (śārîḏ) and כִּמְעָ֑ט (mᵊʿaṭ) to fix a single interpretation, to eliminate the possibility that a seed (זֶרַע), who is Christ, was also in view?

Tables comparing Isaiah 1:9; 1:8 and 1:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 1:9; 1:8 and 1:10 in the Septuagint (BLB and Elpenor), and tables comparing Ephesians 1:20 and Romans 9:27, 28 in the KJV and NET follow.

Isaiah 1:9 (Tanakh)

Isaiah 1:9 (KJV)

Isaiah 1:9 (NET)

Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. If the Lord of Heaven’s Armies had not left us a few survivors, we would have quickly been like Sodom, we would have become like Gomorrah.

Isaiah 1:9 (Septuagint BLB)

Isaiah 1:9 (Septuagint Elpenor)

καὶ εἰ μὴ κύριος σαβαωθ ἐγκατέλιπεν ἡμῖν σπέρμα ὡς Σοδομα ἂν ἐγενήθημεν καὶ ὡς Γομορρα ἂν ὡμοιώθημεν καὶ εἰ μὴ Κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν

Isaiah 1:9 (NETS)

Isaiah 1:9 (English Elpenor)

And if the Lord Sabaoth had not left us offspring, we would have become like Sodoma and been made similar to Gomorra. And if the Lord of Sabaoth had not left us a seed, we should have been as Sodom, and we should have been made like Gomorrha.

Isaiah 1:8 (Tanakh)

Isaiah 1:8 (KJV)

Isaiah 1:8 (NET)

And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. Daughter Zion is left isolated, like a hut in a vineyard or a shelter in a cucumber field; she is a besieged city.

Isaiah 1:8 (Septuagint BLB)

Isaiah 1:8 (Septuagint Elpenor)

ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιων ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ ὡς πόλις πολιορκουμένη ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιὼν ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ, ὡς πόλις πολιορκουμένη

Isaiah 1:8 (NETS)

Isaiah 1:8 (English Elpenor)

Daughter Sion will be forsaken like a booth in a vineyard and like a garden-watcher’s hut in a cucumber field, like a besieged city. The daughter of Sion shall be deserted as a tent in a vineyard, and as a storehouse of fruits in a garden of cucumbers, as a besieged city.

Isaiah 1:10 (Tanakh)

Isaiah 1:10 (KJV)

Isaiah 1:10 (NET)

Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Listen to the Lord’s message, you leaders of Sodom! Pay attention to our God’s rebuke, people of Gomorrah!

Isaiah 1:10 (Septuagint BLB)

Isaiah 1:10 (Septuagint Elpenor)

ἀκούσατε λόγον κυρίου ἄρχοντες Σοδομων προσέχετε νόμον θεοῦ λαὸς Γομορρας ᾿Ακούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων· προσέχετε νόμον Θεοῦ λαὸς Γομόρρας

Isaiah 1:10 (NETS)

Isaiah 1:10 (English Elpenor)

Hear the word of the Lord, you rulers of Sodoma! Pay attention to the law of God, you people of Gomorra! Hear the word of the Lord, ye rulers of Sodoma; attend to the law of God, thou people of Gomorrha.

Ephesians 1:20 (NET)

Ephesians 1:20 (KJV)

This power he exercised in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

Ephesians 1:20 (NET Parallel Greek)

Ephesians 1:20 (Stephanus Textus Receptus)

Ephesians 1:20 (Byzantine Majority Text)

῞Ην |ἐνήργησεν| ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις ην ενηργησεν εν τω χριστω εγειρας αυτον εκ νεκρων και εκαθισεν εν δεξια αυτου εν τοις επουρανιοις ην ενηργησεν εν τω χριστω εγειρας αυτον εκ των νεκρων και εκαθισεν εν δεξια αυτου εν τοις επουρανιοις

Romans 9:27, 28 (NET)

Romans 9:27, 28 (KJV)

And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant will be saved, Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

Romans 9:27 (NET Parallel Greek)

Romans 9:27 (Stephanus Textus Receptus)

Romans 9:27 (Byzantine Majority Text)

Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ· ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται ησαιας δε κραζει υπερ του ισραηλ εαν η ο αριθμος των υιων ισραηλ ως η αμμος της θαλασσης το καταλειμμα σωθησεται ησαιας δε κραζει υπερ του ισραηλ εαν η ο αριθμος των υιων ισραηλ ως η αμμος της θαλασσης το καταλειμμα σωθησεται
for the Lord will execute his sentence on the earth completely and quickly.” For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

Romans 9:28 (NET Parallel Greek)

Romans 9:28 (Stephanus Textus Receptus)

Romans 9:28 (Byzantine Majority Text)

λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς λογον γαρ συντελων και συντεμνων εν δικαιοσυνη οτι λογον συντετμημενον ποιησει κυριος επι της γης λογον γαρ συντελων και συντεμνων εν δικαιοσυνη οτι λογον συντετμημενον ποιησει κυριος επι της γης

1 Romans 9:1, 2 (NET)

2 Romans 9:3, 4a (NET)

3 Romans 9:4b, 5 (NET)

4 Romans 9:6a (NET)

5 Romans 3:22 (NET) Table

8 Ephesians 4:14 (NET)

10 2 Timothy 3:5 (NET)

11 The Byzantine Majority Text had the article των here. The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

12 Ephesians 1:20 (NET)

13 Galatians 5:22, 23 (NET)

14 Romans 9:6b (NET)

15 Romans 9:7 (NET) Table comparing Paul’s quotation to Genesis in the Septuagint.

16 Romans 9:8 (NET)

19 Luke 24:49a (NET) Table

20 Luke 24:51 (NET)

21 Acts 1:4, 5 (NET)

22 Acts 2:32, 33 (NET)

23 Romans, Part 20 Table comparing Paul’s quotation to Genesis in the Septuagint.

24 Romans 9:9-13 (NET) Table comparing Paul’s quotation to Malachi in the Septuagint.

25 Romans 9:14a (NET)

26 Romans 9:14b, 15 (NET)

27 Romans 9:16 (NET) Table

28 Romans 9:17, 18 (NET)

29 Romans 9:19 (NET) Table

31 The Stephanus Textus Receptus and Byzantine Majority Text had εν δικαιοσυνη οτι λογον συντετμημενον (KJV: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.) interspersed here. The NET parallel Greek text and NA28 did not.

32 Luke 18:13, 14 (NET) Table; Religious and Righteous Prayer