Keluaran 9:16

9:16 But ¹  for this purpose I have caused you to stand: ²  to show you ³  my strength, and so that my name may be declared ⁴  in all the earth.

Roma 9:17

9:17 For the scripture says to Pharaoh: ⁵  “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.” ⁶ 

Roma 9:22-23

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁷  of wrath ⁸  prepared for destruction? ⁹  9:23 And what if he is willing to make known the wealth of his glory on the objects ¹⁰  of mercy that he has prepared beforehand for glory –

[9:16]  ¹ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ² tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ³ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁴ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[9:17]  ⁵ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ⁶ sn A quotation from Exod 9:16.

[9:22]  ⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁸ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁹ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[9:23]  ¹⁰ tn Grk “vessels.” This is the same Greek word used in v. 21.