Author
Marcus Leman
User since 2009
Marcus's published pages
Arc.
Jeremiah 31:31-34
Passage Commentary : This two part psalm of ascent has long been a prayer of mine.
Psalms 126:1-6
Passage Commentary : Perhaps I've overdone it, perhaps I've read into the text, but there seems to b...
Mark 4:13-20
Passage Commentary:: (soon to follow) Arc Commentary:: One of the clearest and most important relati...
Ephesians 1:3-14
Passage Commentary :: The concessive at the beginning of this passage has tremendous weight for inte...
Deuteronomy 17:14-20
Passage Commentary :: The two Ac/Pur clauses make clear the main point of this passage.
Ephesians 1:15-23
Passage Commentary :: A little context might help us here.
Exodus 20:20
Passage Commentary :: The logic of this passage relates in two main ways.
Ephesians 2:1-10
Passage Commentary :: This whole unit, perhaps even ch.
Ephesians 4:1-16
Passage Commentary :: Paul is entering into a prayer of intercession to wrap up the massive theology he's presented in ch.
Ephesians 3:14-21
Passage Commentary :: This is a powerful passage about God's reconciling work rooted in the peace-ma...
Ephesians 2:11-22
Passage Commentary :: Paul's desire in this passage seems to be two-fold.
Ephesians 3:1-13
A
Ephesians 4:25-5:2
Passage Commentary :: The main point of this passage is that believers are not to conduct themselves...
Ephesians 4:17-24
A
Ephesians 5:22-33
Arc Commentary :: There are two main units in this passage: vv.
Ephesians 6:1-9
Arc Commentary :: The major contour of this passage are two command/explanations grounded in a single truth that the days are evil.
Ephesians 5:15-21
A
Ephesians 5:3-14
A
Ephesians 6:10-20
Arc Commentary :: This passage breaks nicely into two larger sections: vv.
Ephesians 6:21-24
Exegetical Questions 1) How shall we best translate the datives of v.
Romans 9:1-5
1) Is the ὁτι in
Romans 9:6-13
As I'm currently understanding this passage, the core reason why God is righteous is that He works a...
Romans 9:14-18
Exegetical Questions 1) How is the argument functioning between vv.
Romans 9:19-23
[
Romans 9:30-33
An Attempt at Capturing the Sense of the Arc :: "Brothers, (in light of Israel's massive rejection o...
Romans 10:1-4
(
Romans 10:5-13
Main Idea :: Paul is still unpacking his desire to see Israelites come to their Messiah back in 10:1.
Romans 10:14-21
Main Idea :: Paul's main question of concern in this unit, having just quote some scathing scripture...
Romans 11:1-6
Main Idea :: v.
Romans 11:7-10
Main Idea :: I see the central thrust of this unit coming out most clearly in v.
Romans 11:11-16
Main Idea :: The central point Paul is making in this passage is found in v.
Romans 11:16-24
MAIN POINT :: vv.
Romans 11:25-32
Main Point :: God's riches, wisdom, and knowledge are deep beyond comprehension ultimately because e...
Romans 11:33-36
God-dependent yields a gospel-displaying life.
Deuteronomy 4:5-8
Main Purpose: To lay a foundational paradigm in which Israel should live out love to YHWH, the supreme and only God.
Deuteronomy 6:4-9
Main Purpose : To illustrate the way in which parents should instruct their children in the purpose of the commandments.
Deuteronomy 6:20-25
Main Purpose: This passage is given to warn the people of Israel against temptations that are sure t...
Deuteronomy 6:10-19
Exegetical Outline Main Purpose: YHWH promises to bless Israel and clear away their enemies, but it ...
Deuteronomy 7:12-26
Main Purpose : Giving an illustration of the third unit of the שׁמע, this unit seeks to give clea...
Deuteronomy 7:1-11
Main Purpose: To offer Israel a warning, motivation, and means for dealing with the deadly temptations of experiencing bounty.
Deuteronomy 8:7-20
Main Purpose : To aid in the present generation maintaining fidelity to the covenant, Moses motivate...
Deuteronomy 8:1-6
The main point of the text is made emphatically and repetitiously in v.
Deuteronomy 16:18-20
Two main charges are given in this text: -Israel must only choose a King from among their brothers (Israel) whom God has appointed to lead.
Deuteronomy 17:14-17
Main Point :: Israel (the first generation) did not receive the ability to perceive the truth about ...
Deuteronomy 29:2-6
Main Point :: In keeping with the foundation of this covenant, YHWH will lead Israel and they will be careful to follow his lead.
Deuteronomy 26:16-19
Main Point :: YHWH will raise up another prophet like Moses who will speak the very words of YHWH; t...
Deuteronomy 18:15-19
The main point of this greater text, though 30:1-10 should be included, is that Moses is giving thes...
Deuteronomy 30:11-20
view all (49 total)
God's Mercy to Jew and Gentile
Romans 9:24-29
    Text Critical Notes v.
Published June 1st, 2012
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This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.
notes 1452680587091 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.
Notes
2010-11-06 09:50:13
2010-11-07 09:13:19
Text Critical Notes v.28 - συντέμνων - p46 א A B 6 424 1319 (alt. - συντέμνων ἐν δικαιοσύνῃ ὅτι λόγον συντετμημένον - א² D F G 33 104 256 - Textus Receptus) This alternative translation found in some manuscripts is the full quotation from Isaiah 10:22-23 in the LXX. A few manuscripts take is up to δικαιοσύνη and stop there but these certainly in the minority. The logic behind retaining this reading is principally that the scribe would have omitted this portion of the verse seeing the word συντέμνων and skipping down to the word συντετμημένον. The alternative translation can still be found in the KJV of this text, “For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.” The UBS translation committee rejected this reading and chose the shorter one with a high degree of confidence. They reject the claim of scribal omission because in v.27, quoting from Hosea, Paul uses a very abbreviated form of the verse, “It is not credible that Paul, who in ver. 27 does not follow the Septuagint closely, should in ver. 28 have copied verbatim a sentence that is so opaque grammatically.” (Metzger, TCGNT, 462) Thus, it would be no surprise then that in the verse immediately following his quotation be “incomplete”. The shorter reading also has more varied and earlier external evidence. The longer reading is mainly a Western reading and with the “harmonizations” inherent to that vein, filling out the quotation from the LXX would not be out of the realm of possibility. Whichever reading one takes, Paul’s main idea is captured in the shorter reading. To take the longer reading is harmlessly brings more scripture into view but does not add anything to the argument. Paul’s emphasis appears to be on who are God’s people and how he deals with them through history. The ὅτι clause would not be emphasized in this particular argument and is probably why he left it out of the quotation. Exegetical Questions 1) Why doesn’t Paul introduce these OT passages with the more characteristic γὰρ? Is he doing something different by using ὡς and καθὼς? Similarly, why does Paul choose these three/four passages to support his argument at this point? It seems that if he’s trying to prove Gentile inclusion there are more direct and clear passages. I’ve arced this passaged using a comparison marker (cf) from the first statement relating to the rest of the passage. ὡς and καθὼς can bear the meaning because/since (Wallace 674) though more often they’re used in some type of comparison of ideas (Wallace 675). Thus, I think Paul is doing something different here than if he had just used γὰρ to introduce these passages. Instead of going to direct and clear OT passages about Gentile inclusion to prove his point (e.g. - Is. 49:6, 56:1-8, 66:18ff) Paul is making an argument by analogy. I say this more as an observation about Paul’s style and not to lessen the force of his exegesis or critique him as off the mark. Just as modern writers and thinkers present their ideas in different ways, so we must allow Paul to make an argument in a different way. “In calling the Gentiles to salvation, God calls a sinful people to himself, just in saving Israel he showed mercy to the undeserving. No one can presume on God’s grace. In calling anyone to salvation, he shows undeserved mercy to those who were not his people.” (ESVSB Rom. 9:25-26) The only thing I would add to this excellent description of what Paul is doing here is that in sending Israel away during the exile the prophets are in one sense declaring Israel “Gentiles”. Thus, when God brings them back in his mercy he is calling unclean “Gentiles” to himself. (e.g. - Is. 64:6; Lam. 4:15) 2) Why do most translations insert “only” in v.27b? The word “only” does not directly translate any word in the Hebrew or LXX Greek. Thus, this must be coming from the contingent sense in the use of ἐάν. I have translated it with a concessive sense, “even if/though the number of the sons of Israel be as the sand of the sea, (only) a remnant will be saved.” 3)How does this passage fit in the overall thought of Romans 9-11? I am in agreement with most of the commentaries I have read so far. The transition in v.24 seems to be reconnecting us to the thesis in v.6. The intervening material defends the righteousness of God to act as he does, in accordance with his nature and glory. The unit picks up the argument begun in vv.6-13 regarding who are the true people of God. Paul’s answer - the remnant of Jews and the Gentiles God has called.
10000000056021 56021 Notes 2010-11-06 09:50:13 2010-11-07 09:13:19 Text Critical Notes v.28 - συντέμνων - p46 א A B 6 424 1319 (alt. - συντέμνων ἐν δικαιοσύνῃ ὅτι λόγον συντετμημένον - א² D F G 33 104 256 - Textus Receptus) This alternative translation found in some manuscripts is the full quotation from Isaiah 10:22-23 in the LXX. A few manuscripts take is up to δικαιοσύνη and stop there but these certainly in the minority. The logic behind retaining this reading is principally that the scribe would have omitted this portion of the verse seeing the word συντέμνων and skipping down to the word συντετμημένον. The alternative translation can still be found in the KJV of this text, “For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.” The UBS translation committee rejected this reading and chose the shorter one with a high degree of confidence. They reject the claim of scribal omission because in v.27, quoting from Hosea, Paul uses a very abbreviated form of the verse, “It is not credible that Paul, who in ver. 27 does not follow the Septuagint closely, should in ver. 28 have copied verbatim a sentence that is so opaque grammatically.” (Metzger, TCGNT, 462) Thus, it would be no surprise then that in the verse immediately following his quotation be “incomplete”. The shorter reading also has more varied and earlier external evidence. The longer reading is mainly a Western reading and with the “harmonizations” inherent to that vein, filling out the quotation from the LXX would not be out of the realm of possibility. Whichever reading one takes, Paul’s main idea is captured in the shorter reading. To take the longer reading is harmlessly brings more scripture into view but does not add anything to the argument. Paul’s emphasis appears to be on who are God’s people and how he deals with them through history. The ὅτι clause would not be emphasized in this particular argument and is probably why he left it out of the quotation. Exegetical Questions 1) Why doesn’t Paul introduce these OT passages with the more characteristic γὰρ? Is he doing something different by using ὡς and καθὼς? Similarly, why does Paul choose these three/four passages to support his argument at this point? It seems that if he’s trying to prove Gentile inclusion there are more direct and clear passages. I’ve arced this passaged using a comparison marker (cf) from the first statement relating to the rest of the passage. ὡς and καθὼς can bear the meaning because/since (Wallace 674) though more often they’re used in some type of comparison of ideas (Wallace 675). Thus, I think Paul is doing something different here than if he had just used γὰρ to introduce these passages. Instead of going to direct and clear OT passages about Gentile inclusion to prove his point (e.g. - Is. 49:6, 56:1-8, 66:18ff) Paul is making an argument by analogy. I say this more as an observation about Paul’s style and not to lessen the force of his exegesis or critique him as off the mark. Just as modern writers and thinkers present their ideas in different ways, so we must allow Paul to make an argument in a different way. “In calling the Gentiles to salvation, God calls a sinful people to himself, just in saving Israel he showed mercy to the undeserving. No one can presume on God’s grace. In calling anyone to salvation, he shows undeserved mercy to those who were not his people.” (ESVSB Rom. 9:25-26) The only thing I would add to this excellent description of what Paul is doing here is that in sending Israel away during the exile the prophets are in one sense declaring Israel “Gentiles”. Thus, when God brings them back in his mercy he is calling unclean “Gentiles” to himself. (e.g. - Is. 64:6; Lam. 4:15) 2) Why do most translations insert “only” in v.27b? The word “only” does not directly translate any word in the Hebrew or LXX Greek. Thus, this must be coming from the contingent sense in the use of ἐάν. I have translated it with a concessive sense, “even if/though the number of the sons of Israel be as the sand of the sea, (only) a remnant will be saved.” 3)How does this passage fit in the overall thought of Romans 9-11? I am in agreement with most of the commentaries I have read so far. The transition in v.24 seems to be reconnecting us to the thesis in v.6. The intervening material defends the righteousness of God to act as he does, in accordance with his nature and glory. The unit picks up the argument begun in vv.6-13 regarding who are the true people of God. Paul’s answer - the remnant of Jews and the Gentiles God has called. notes
Arc
2010-11-06 09:50:13
2010-11-07 09:13:19
editing
Romans
Romans 9:24-29
NT
tisch
mine
οὓς καὶ ἐκάλεσεν ἡμᾶς
Even us whom he called
οὐ μόνον ἐξ Ἰουδαίων
not only from the Jews
ἀλλὰ καὶ ἐξ ἐθνῶν,
but also from the Gentiles/Nations,
negativepositive
ideaexplanation
ὡς καὶ ἐν τῷ Ὡσηὲ λέγει, καλέσω τὸν οὐ λαόν μου λαόν μου
even as it says in Hosea, "I will call not-my-people "my people"
καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην·
and not-being-loved "beloved"; (Hosea 2:23)
series
καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς, οὐ λαός μου ὑμεῖς,
and it will be in the place where it was said to them, "you are not my people,"
ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.
there they will be called sons of the living God." (Hosea 1:10)
locative
Ἡσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ, ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης,
And Isaiah cries out with regard to Israel, "(Though) the number of the sons of Israel should be as the sand of the sea,
τὸ ὑπόλειμμα σωθήσεται·
[only] the remnant will be saved;
concessive
λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς.
for the decree completely and shortly the Lord will do upon the earth." (Isaiah 10:22-23)
ground
καὶ καθὼς προείρηκεν Ἡσαΐας, εἰ μὴ κύριος Σαβαὼθ ἐνκατέλιπεν ἡμῖν σπέρμα,
Even as Isaiah predicted, "If the Lord of Hosts had not left to us offspring,
ὡς Σόδομα ἂν ἐγενήθημεν
we would have become as Sodom
καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.
and we would have been made as Gomorrah." (Isaiah 1:9)
conditional
comparison
discourse
10000000056021 56021 Arc 2010-11-06 09:50:13 2010-11-07 09:13:19 editing Romans 9 24 9 29 Romans 9:24-29 45 NT tisch mine i388258 i388259 i388245 οὓς καὶ ἐκάλεσεν ἡμᾶς Even us whom he called i388260 i388246 οὐ μόνον ἐξ Ἰουδαίων not only from the Jews i388247 ἀλλὰ καὶ ἐξ ἐθνῶν, but also from the Gentiles/Nations, negativepositive 2 ideaexplanation 1 i388261 i388262 i388263 i388248 ὡς καὶ ἐν τῷ Ὡσηὲ λέγει, καλέσω τὸν οὐ λαόν μου λαόν μου even as it says in Hosea, "I will call not-my-people "my people" i388249 καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην· and not-being-loved "beloved"; (Hosea 2:23) series i388264 i388250 καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς, οὐ λαός μου ὑμεῖς, and it will be in the place where it was said to them, "you are not my people," i388251 ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος. there they will be called sons of the living God." (Hosea 1:10) locative 1 series i388265 i388266 i388267 i388252 Ἡσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ, ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, And Isaiah cries out with regard to Israel, "(Though) the number of the sons of Israel should be as the sand of the sea, i388253 τὸ ὑπόλειμμα σωθήσεται· [only] the remnant will be saved; concessive 2 i388254 λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς. for the decree completely and shortly the Lord will do upon the earth." (Isaiah 10:22-23) ground 1 i388268 i388255 καὶ καθὼς προείρηκεν Ἡσαΐας, εἰ μὴ κύριος Σαβαὼθ ἐνκατέλιπεν ἡμῖν σπέρμα, Even as Isaiah predicted, "If the Lord of Hosts had not left to us offspring, i388269 i388256 ὡς Σόδομα ἂν ἐγενήθημεν we would have become as Sodom i388257 καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν. and we would have been made as Gomorrah." (Isaiah 1:9) series conditional 2 comparison 1 comparison 1 1 1 1 tisch 25 mine 25 a 50 discourse
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Disclaimer: The opinions and conclusions expressed on this page are those of the author and may or may not accord with the positions of Biblearc or Bethlehem College & Seminary.