Exodus 9:16
15 For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth. 16 But for this purpose I have allowed you to live*: to show you my strength, and so that my name may be declared in all the earth. 17 You are still exalting yourself against my people by not releasing them.
LXX Exodus 9:16
15 Indeed, now, after sending my hand out, I will strike you, and I will slay your people, and you will be destroyed from the earth. 16 And for this purpose you have been preserved, in order that I may display my power in you and in order that my name might be proclaimed throughout all the earth. 17 Yet you still claim my people, not sending them out.
Romans 9:17
16 So then, it does not depend on human desire or exertion, but on God who shows mercy. 17 For the scripture says to Pharaoh: “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.” 18 So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.
Notes and References
"... Midrash typically operates on the dynamics of Hebrew vocabulary... the interplay of New Testament Greek and middle Hebrew, the language we know best of rabbinic literature but whose antiquity is confirmed by Hebrew Ben Sira. A first instance is the phrase “to raise (egeirei) a sheep” in Matthew 12:11, which is also discussed by Lutz Doering and which resembles the Damascus Document 11:14. Most likely, the authors think, egeirei in Matthew 12:11 reflects a translation error, mistaking the pi‘el (“to sustain”) for a hif ‘il (“to raise up”) - an error which is understandable from Middle Hebrew. In a second instance, Paul in Romans 9:17 quotes Exodus 9:16 with one marked difference vis-à-vis the Septuagint: exêgeira se (“I have raised you up”) instead of dietêrêthês (“you were preserved”), for Hebrew he‘emadetikha, “I have let you live.” The explanation is in the shift of meaning of ‘amad, from static “to stand” in biblical Hebrew to dynamic “to stand up” in Middle Hebrew. A parallel understanding involving ‘amad is found in rabbinic literature. The conclusion is that knowledge of Rabbinic Hebrew belongs in the New Testament toolbox ..."
Bieringer, Reimund "Introduction" in Bieringer, Reimund, et al. (eds.) The New Testament and Rabbinic Literature (pp. vii-xxiv) Brill, 2010