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Marcus Leman
User since 2009
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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
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
    Text Critical Notes v.
Romans 9:24-29
[
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)
The Word Stands!
Romans 9:6-13
1) Is the ὁτι in
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 1452680587088 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
2010-09-25 08:36:54
2010-09-28 09:12:06
1) Is the ὁτι in v.7 an indicator of content or cause? I am taking this causally as if to say, “they are not all children (of God) because they are offspring of Abraham.” I get the “of God” addition from v.8 which parallels this verse as an explanatory clause: Negations & Affirmations v.6 not all the ones from Israel are Israel --- v.7 not all are children... but offspring are named in Isaac v.8 children of flesh are not children of God but children of promise are offspring Isaac was the child of promise and the line of faith was named through him, not Ishmael, even though he was a physical descendant. Hence, the causal statement is emphasizing that not all are chosen children just because they are physical offspring. I think seeing this causally helps understand better what Paul was arguing against in his day and age - namely that physical descent was enough to be considered a child of God. But v.8 clearly states that fleshly children are not (necessarily) children of God, something else must be true! Children of promise are the children of God and the true Israel. 2) See the cross reference with Isaiah 40:8 (for v.6)! The LXX translates this verse using the same to verbs Paul chooses to use here: “...καὶ τὸ ἄνθος ἐξέπεσεν, τὸ δὲ ῥῆμα τοῦ θεοῦ ἡμῶν μένει εἰς αἰῶνα.” This well known passage from the opening of Isaiah’s book of comfort would have been and still is a precious promise to God’s people. Paul is zealous to show that the fact that not all physical Israelites are not believing in the Messiah does not contradict God’s word. 3) Is there any correlation between the use of “seed” and “children”? (vv.7-8) What phrases should be connected to each other in these parallel passages? (see Q#1) - physical children (v.7ab) = children of flesh (v.8a); offspring in Isaac (v.7c) = children of promise (v.8b) 4) Why does Paul use the οὐ//ἀλλὰ construction 4 times in this passage? It appears Paul is arguing against a common notion of his day (first three instances) and by these repeated negative // positive statements he is making his point crystal clear. The fourth οὐ//ἀλλὰ is to emphasize the priority of God in election, that it not be based on anything in man. This drives home the point that up until now had been made in only analogical terms.
10000000050646 50646 Notes 2010-09-25 08:36:54 2010-09-28 09:12:06 1) Is the ὁτι in v.7 an indicator of content or cause? I am taking this causally as if to say, “they are not all children (of God) because they are offspring of Abraham.” I get the “of God” addition from v.8 which parallels this verse as an explanatory clause: Negations & Affirmations v.6 not all the ones from Israel are Israel --- v.7 not all are children... but offspring are named in Isaac v.8 children of flesh are not children of God but children of promise are offspring Isaac was the child of promise and the line of faith was named through him, not Ishmael, even though he was a physical descendant. Hence, the causal statement is emphasizing that not all are chosen children just because they are physical offspring. I think seeing this causally helps understand better what Paul was arguing against in his day and age - namely that physical descent was enough to be considered a child of God. But v.8 clearly states that fleshly children are not (necessarily) children of God, something else must be true! Children of promise are the children of God and the true Israel. 2) See the cross reference with Isaiah 40:8 (for v.6)! The LXX translates this verse using the same to verbs Paul chooses to use here: “...καὶ τὸ ἄνθος ἐξέπεσεν, τὸ δὲ ῥῆμα τοῦ θεοῦ ἡμῶν μένει εἰς αἰῶνα.” This well known passage from the opening of Isaiah’s book of comfort would have been and still is a precious promise to God’s people. Paul is zealous to show that the fact that not all physical Israelites are not believing in the Messiah does not contradict God’s word. 3) Is there any correlation between the use of “seed” and “children”? (vv.7-8) What phrases should be connected to each other in these parallel passages? (see Q#1) - physical children (v.7ab) = children of flesh (v.8a); offspring in Isaac (v.7c) = children of promise (v.8b) 4) Why does Paul use the οὐ//ἀλλὰ construction 4 times in this passage? It appears Paul is arguing against a common notion of his day (first three instances) and by these repeated negative // positive statements he is making his point crystal clear. The fourth οὐ//ἀλλὰ is to emphasize the priority of God in election, that it not be based on anything in man. This drives home the point that up until now had been made in only analogical terms. notes
Arc
2010-09-25 08:36:54
2010-09-28 09:12:06
editing
Romans
Romans 9:6-13
NT
tisch
mine
Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ.
But (it is) not such that the word of God has fallen (Is. 40:8).
οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ·
For not all the ones (being) from Israel, are these Israel;
οὐδ’...πάντες τέκνα,
and not... all are children,
ὅτι εἰσὶν σπέρμα Ἀβραάμ,
...because they are offspring of Abraham...
ground
ἀλλ’, ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα .
but, "in Isaac offspring will be called to you." (Gen. 21:12)
negativepositive
τοῦτ’ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ,
(That is), not the children of the flesh (are) the children of God,
ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα·
but the children of promise are reckoned (as) offspring.
ideaexplanation
series
ἐπαγγελίας γὰρ ὁ λόγος οὗτος, κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός .
For the word of promise (is) this, "according to this time I will return and a son will be to Sarah." (Gen. 18:10,14)
οὐ μόνον δέ,
And not only (this),
ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν·
but Rebecca also [conceived] having coitus from one man, Isaac our father;
μήπω γὰρ γεννηθέντων
for** not yet being born
μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον,
nor doing anything good or evil,
ἵνα ἡ κατ’ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ,
in order that the purpose of God according to election might remain,
οὐκ ἐξ ἔργων
not from works
ἀλλ’ ἐκ τοῦ καλοῦντος,
but from the one calling,
ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι ,
**it was said to her that "the older will serve the younger" (Gen. 25:23),
καθὼς γέγραπται, τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα .
as it is written, "Jacob I loved but Esae I hated" (Mal. 1:2-3).
comparison
actionpurpose
temporal
discourse
10000000050646 50646 Arc 2010-09-25 08:36:54 2010-09-28 09:12:06 editing Romans 9 6 9 13 Romans 9:6-13 45 NT tisch mine i388184 i388167 Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. But (it is) not such that the word of God has fallen (Is. 40:8). i388185 i388186 i388168 οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ· For not all the ones (being) from Israel, are these Israel; i388187 i388188 i388189 i388169 οὐδ’...πάντες τέκνα, and not... all are children, i388170 ὅτι εἰσὶν σπέρμα Ἀβραάμ, ...because they are offspring of Abraham... ground 1 i388171 ἀλλ’, ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα . but, "in Isaac offspring will be called to you." (Gen. 21:12) negativepositive 2 i388190 i388172 τοῦτ’ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, (That is), not the children of the flesh (are) the children of God, i388173 ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα· but the children of promise are reckoned (as) offspring. negativepositive 2 ideaexplanation 1 series i388191 i388174 ἐπαγγελίας γὰρ ὁ λόγος οὗτος, κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός . For the word of promise (is) this, "according to this time I will return and a son will be to Sarah." (Gen. 18:10,14) i388192 i388193 i388175 οὐ μόνον δέ, And not only (this), i388176 ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν· but Rebecca also [conceived] having coitus from one man, Isaac our father; negativepositive 2 i388194 i388195 i388196 i388177 μήπω γὰρ γεννηθέντων for** not yet being born i388178 μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, nor doing anything good or evil, series i388179 ἵνα ἡ κατ’ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, in order that the purpose of God according to election might remain, i388197 i388180 οὐκ ἐξ ἔργων not from works i388181 ἀλλ’ ἐκ τοῦ καλοῦντος, but from the one calling, negativepositive 2 i388198 i388182 ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι , **it was said to her that "the older will serve the younger" (Gen. 25:23), i388183 καθὼς γέγραπται, τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα . as it is written, "Jacob I loved but Esae I hated" (Mal. 1:2-3). comparison 1 actionpurpose 2 1 ground 1 temporal 1 ground 1 ground 1 1 1 1 tisch 25 mine 25 a 50 discourse
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