Romans 9:5 - LXX Psalm 68:19-20 (67 in MT)

Steven Avery · Nov 21, 2023

With regard to the position of the word "blessed," it should be noted that Psalm 67:19-20 places eulogetos after kyrios ho theos ("the Lord God") in the Greek Septuagint, the same word order as here
https://hermeneutics.stackexchange.com/questions/14262/does-romans-95-assert-the-deity-of-christ
cjab
https://forums.carm.org/threads/romans-9-5-and-punctuation.16968/post-1357303

Steven Avery · Nov 21, 2023

Romans 9:5 (AV)
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Romans 9:5
ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα· ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας ἀμήν

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Ps 68:18
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.
Psalm 68:19-20 (AV)
Blessed be the Lord,
who daily loadeth us with benefits,
even the God of our salvation. Selah.
He that is our God is the God of salvation;
and unto GOD the Lord belong the issues from death.

(LXX 67:19) MT Psa 68:18
ἀνέβης εἰς ὕψος ᾐχμαλώτευσας αἰχμαλωσίαν ἔλαβες δόματα ἐν ἀνθρώπῳ καὶ γὰρ ἀπειθοῦντες τοῦ κατασκηνῶσαι κύριος ὁ θεὸς εὐλογητός
(LXX 67:20)
ὁ θεὸς ἡμῶν θεὸς τοῦ σῴζειν καὶ τοῦ κυρίου κυρίου αἱ διέξοδοι τοῦ θανάτου

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(LXX 67:20) εὐλογητὸς κύριος ἡμέραν καθ᾽ ἡμέραν κατευοδώσει ἡμῖν ὁ θεὸς τῶν σωτηρίων ἡμῶν διάψαλμα

Psalm 66:19-20 (AV)
But verily God hath heard me; he hath attended to the voice of my prayer.
Blessed be God, which hath not turned away my prayer, nor his mercy from me.

Greek
https://www.blueletterbible.org/lxx/psa/66/1/s_544001
διὰ τοῦτο εἰσήκουσέν μου ὁ θεός προσέσχεν τῇ φωνῇ τῆς δεήσεώς μου
εὐλογητὸς ὁ θεός ὃς οὐκ ἀπέστησεν τὴν προσευχήν μου καὶ τὸ ἔλεος αὐτοῦ ἀπ᾽ ἐμοῦ

Steven Avery · Nov 21, 2023

Hodge
https://ccel.org/ccel/hodge/theology1/theology1.iv.vii.iii.html

3. The usage of the language demands the common interpretation. In all exclamations and benedictions, in distinction from mere narration, the predicate uniformly stands before the subject, if the copula εἶναι omitted. This usage is strictly observed in the Septuagint, in the Apocrypha, and in the New Testament. We therefore always read in such doxologies εὐλογητὸς ὁ θεός, and never ὁ θεὸς εὐλογητός. In the Hebrew Scriptures, בָרוּךְ occurs forty times in doxologies and formulas of praise before the subject. It is always “Blessed be God,” and never “God be blessed.” In the Septuagint, Psalm lxviii. 20 (19), κύριος ὁ θεὸς εὐλογητός is the only apparent exception to this rule. And there the Hebrew adheres to the common form, and the Greek version is a rhetorical paraphrase of the original. The Hebrew is simply בָרוּךְ אֲדׁנָי אֲדֹנָי for which the LXX. have, Κύριος ὁ θεὸς εὐλογητός, cὐλογητὸς κύριος. Every consideration, therefore, is in favour of the interpretation which has been accepted by the Church as giving the true meaning of this passage. Christ is God over all, blessed forever.