John Calvin on Romans 9:29

29. And as Isaiah had before said, etc. Isaiah 1:9. The words of the Septuagint are given literally, and differ only in one instance from the Hebrew; “seed” is put for “remnant;” but as “seed” in this case evidently means a small portion reserved for sowing, the idea of the original is conveyed. Schleusner refers to examples both in Josephus and Plato, in which the word “seed,” is used in the sense of a small reserved portion. Its most common meaning in Scripture is posterity.

Paul has given “Sabaoth” from the Septuagint, which is the Hebrew untranslated. This word, in connection with God, is variously rendered by the Septuagint: for the most part in Isaiah, and in some other places, it is found untranslated as here; but in the Psalms and in other books, it is often rendered τῶν δυναμέων, that is, Jehovah or Lord “of the powers,” and often παντοκράτωρ, “omnipotent;” and sometimes ὁ ἃγιος “the holy one.” But our version, “Jehovah” or “Lord of hosts,” is the proper rendering. It means the hosts of animate and inanimate creatures; in fact, the whole universe, all created things; but, according to the context, it often specifically refers to material things, or to things immaterial. — Ed. He brings another testimony from the first chapter, where the Prophet deplores the devastation of Israel in his time: and as this had happened once, it was no new thing. The people of Israel had indeed no pre-eminence, except what they had derived from their ancestors; who had yet been in such a manner treated, that the Prophet complained that they had been so afflicted, that they were not far from having been destroyed, as Sodom and Gomorrah had been. There was, however, this difference, that a few were preserved for a seed, to raise up the name, that they might not wholly perish, and be consigned to eternal oblivion. For it behoved God to be ever mindful of his promise, so as to manifest his mercy in the midst of the severest judgments.

Romans 9:30-33

30. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

30. Quid ergo dicemus? Quod gentes quae non sectabantur justitiam, adeptae sunt justitiam, justi-tiam autem ex fide:

31. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

31. Israel autem sectando legem justitiae, ad legem justitiae non per-venit.

32. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

32. Quare? Quid non ex fide, sed quasi ex operibus; offenderunt enim ad lapidem offensionis:

33. As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

33. Quemadmodum scriptum eat, Ecce pono in Sion lapidem offensionis et petram offendiculi: et omnis qui crediderit in eum non pudefiet.