Ulangan 7:7-9

The Basis of Israel’s Election

7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples. 7:8 Rather it is because of his ¹  love ²  for you and his faithfulness to the promise ³  he solemnly vowed ⁴  to your ancestors ⁵  that the Lord brought you out with great power, ⁶  redeeming ⁷  you from the place of slavery, from the power ⁸  of Pharaoh king of Egypt. 7:9 So realize that the Lord your God is the true God, ⁹  the faithful God who keeps covenant faithfully ¹⁰  with those who love him and keep his commandments, to a thousand generations,

Ulangan 10:15

10:15 However, only to your ancestors did he ¹¹  show his loving favor, ¹²  and he chose you, their descendants, ¹³  from all peoples – as is apparent today.

Ulangan 33:3

33:3 Surely he loves the people; ¹⁴ 

all your holy ones ¹⁵  are in your power. ¹⁶ 

And they sit ¹⁷  at your feet,

each receiving ¹⁸  your words.

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ¹⁹ 

who rides through the sky ²⁰  to help you,

on the clouds in majesty.

Hosea 11:1

Reversal of the Exodus: Return to Egypt and Exile in Assyria

11:1 When Israel was a young man, I loved him like a son, ²¹ 

and I summoned my son ²²  out of Egypt.

Maleakhi 1:2

1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”

“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob

Roma 9:13

9:13 just as it is written: “Jacob I loved, but Esau I hated.” ²³ 

Roma 9:1

Israel’s Rejection Considered

9:1 ²⁴ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²⁵  in the Holy Spirit –

Yohanes 4:19

4:19 The woman said to him, “Sir, I see ²⁶  that you are a prophet.

[7:8]  ¹ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ² tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ³ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁴ tn Heb “swore on oath.”

[7:8]  ⁵ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ⁶ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ⁷ sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ⁸ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[7:9]  ⁹ tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”

[7:9]  ¹⁰ tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (bÿrit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).

[10:15]  ¹¹ tn Heb “the Lord.” See note on “he” in 10:4.

[10:15]  ¹² tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).

[10:15]  ¹³ tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.

[33:3]  ¹⁴ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ¹⁵ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ¹⁶ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹⁷ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ¹⁸ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[33:26]  ¹⁹ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:26]  ²⁰ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

[11:1]  ²¹ tn The words “like a son” are not in the Hebrew text, but are necessary to clarify what sort of love is intended (cf. also NLT).

[11:1]  ²² tc The MT reads בְנִי (vÿni, “My son”); however, the LXX reflects בָנָיו (vanav, “his sons”). The MT should be retained as original here because of internal evidence; it is much more appropriate to the context.

[9:13]  ²³ sn A quotation from Mal 1:2-3.

[9:1]  ²⁴ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²⁵ tn Or “my conscience bears witness to me.”

[4:19]  ²⁶ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.