KJV: God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
YLT: God did not cast away His people whom He knew before; have ye not known -- in Elijah -- what the Writing saith? how he doth plead with God concerning Israel, saying,
Darby: God has not cast away his people whom he foreknew. Know ye not what the scripture says in the history of Elias, how he pleads with God against Israel?
ASV: God did not cast off his people which he foreknew. Or know ye not what the scripture saith of Elijah? how he pleadeth with God against Israel:
| ἀπώσατο | did reject |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀπωθέω Sense: to thrust away, push away, repel. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| λαὸν | people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| προέγνω | He foreknew |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: προγινώσκω Sense: to have knowledge before hand. |
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| οἴδατε | know you |
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Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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| Ἠλίᾳ | Elijah |
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Parse: Noun, Dative Masculine Singular Root: Ἠλίας Sense: a prophet born at Thisbe, the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah. |
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| λέγει | says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| γραφή | Scripture |
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Parse: Noun, Nominative Feminine Singular Root: γραφή Sense: a writing, thing written. |
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| ὡς | how |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| ἐντυγχάνει | he pleads |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐντυγχάνω Sense: to light upon a person or a thing, fall in with, hit upon, a person or a thing. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | with God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| κατὰ | against |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰσραήλ | Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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Greek Commentary for Romans 11:2
The same form and sense as in Romans 8:29, which see. Probably the Hebrew sense of choice beforehand. The nation of Israel was God‘s chosen people and so all the individuals in it could not be cast off. [source]
“Know ye not?” Why keep the old English “wot”? Of Elijah (εν Ελειαι en Eleiāi). “In the case of Elijah.” Cf. “in the bush” (Mark 12:26). He pleadeth See Romans 8:27. Εντυγχανω Entugchanō means to happen on one and so to converse with (Acts 25:24), to plead for (Romans 8:27, Romans 8:34), to plead against as here with κατα kata but the “against” is in κατα kata f0). [source]
“In the case of Elijah.” Cf. “in the bush” (Mark 12:26). [source]
See Romans 8:27. Εντυγχανω Entugchanō means to happen on one and so to converse with (Acts 25:24), to plead for (Romans 8:27, Romans 8:34), to plead against as here with κατα kata but the “against” is in κατα kata f0). [source]
See on Romans 8:29. [source]
Compare Romans 6:3; Romans 7:1. Confirming what precedes by presenting the only alternative in the cave. Or is omitted in the A.V. [source]
Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See Romans 6:16; 1 Corinthians 3:16; 1 Corinthians 5:6, 1 Corinthians 6:2, etc. The phrase indicates that this cannot be thought of as true. [source]
Wrong; though Rev. has retained it: of Elijah, with in in margin; probably in order to avoid the awkward circumlocution in the passage treating of Elijah, or the ambiguous in Elijah. See on in the bush, Mark 12:26. Thucydides (i. 9) says: “Homer, in 'The handing down of the sceptre,' said,” etc.; i.e., in the passage describing the transmission of the sceptre in the second book of the Iliad. A common form of quotation in the rabbinical writings. The passage cited is 1 Kings 19:10, 1 Kings 19:14. [source]
See on Romans 8:26. Rev., pleadeth. [source]
Reverse Greek Commentary Search for Romans 11:2
From πῶρος , a kind of marble, and thence used of a callus on fractured bones. Πώρωσις is originally the process by which the extremities of fractured bones are united by a callus. Hence of callousness, or hardness in general. The word occurs in two other passages in the New Testament, Romans 11:25; Ephesians 4:18, where the A. V. wrongly renders blindness, following the Vulgate caecitas. It is somewhat strange that it does not adopt that rendering here (Vulgate, caecitate ) which is given by both Wyc. and Tynd. The Rev. in all the passages rightly gives hardening, which is better than hardness, because it hints at the process going on. Mark only records Christ's feeling on this occasion. [source]
An utterly wrong rendering. In the bush ( ἐπὶ τοῦ βάτου )refers to a particular section in the Pentateuch, Exodus 3:2-6. The Jews were accustomed to designate portions of scripture by the most noteworthy thing contained in them. Therefore Rev., rightly, in the place concerning the bush. Wyc., in the book of Moses on the bush. The article refers to it as something familiar. Compare Romans 11:2, ἐν Ἠλίᾳ ; i.e., in the section of scripture which tells of Elijah. There, however, the Rev. retains the A. V. of Elijah, and puts in in the margin. [source]
Wyc.,prudence. This is a lower word than σοφία ,wisdom (see on James 3:13). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament. Compare, however, the use of the kindred word φρόνιμος in Romans 11:25; Romans 12:16: wise in your own conceits; and the adverb φρονίμως ,wisely, of the unjust steward, Luke 16:8. It ispractical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. [source]
First aorist passive subjunctive of γεμιζω gemizō to fill full, old verb from γεμω gemō to be full. Effective aorist. Subjunctive with ινα hina in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25). Bengel says: Nec natura nec gratia patitur vacuum. [source]
Future passive of αιχμαλωτιζω aichmalōtizō from αιχμη aichmē spear and αλωτος halōtos Here alone in the literal sense in the N.T.Shall be trodden under foot (εσται πατουμενη estai patoumenē). Future passive periphrastic of πατεω pateō to tread, old verb.Until the times of the Gentiles be fulfilled First aorist passive subjunctive with αχρι ου achri hou like εως ου heōs hou What this means is not clear except that Paul in Romans 11:25 shows that the punishment of the Jews has a limit. The same idiom appears there also with αχρι ου achri hou and the aorist subjunctive. [source]
First aorist passive subjunctive with αχρι ου achri hou like εως ου heōs hou What this means is not clear except that Paul in Romans 11:25 shows that the punishment of the Jews has a limit. The same idiom appears there also with αχρι ου achri hou and the aorist subjunctive. [source]
is fenced in places from πρασσω phrassō to fence in (Romans 3:19).Compel (αναγκασον anagkason). First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12.That my house may be filled First aorist passive subjunctive of γεμιζω gemizō to fill full, old verb from γεμω gemō to be full. Effective aorist. Subjunctive with ινα hina in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25). Bengel says: Nec natura nec gratia patitur vacuum. [source]
The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philemon 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. So better here, persist. [source]
Only in Paul's writings. The radical idea of the word is profitableness. Compare have become unprofitable. Hence it passes readily into the meaning of wholesomeness. See on Matthew 11:30. It is opposed by Paul to ἀποτομία abruptnessseverity (Romans 11:22). It is rendered kindness in Ephesians 2:7; Colossians 3:12; Galatians 5:22. Paul, and he only, also uses ἀγαθωσύνη for goodness. The distinction as drawn out by Jerome is that ἀγαθωσύνη represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Χρηστότης is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ἀγαθωσύνη energizes the χρηστότης . [source]
See on Romans 11:25. The divine plan of redemption. The particular mystery of the conversion of the Gentiles, which is emphasized in Ephesians 3:3-9; Colossians 1:26, is included, but the reference is not to be limited to this. [source]
See on Romans 11:25. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, Romans 14:13, Romans 14:15, Romans 14:20, etc. [source]
Lit., with yourselves; in your own opinion. See Romans 11:25, and compare Acts 26:8, “incredible with you,” i.e., in your judgment. [source]
The same thought under another figure. The second figure is more comprehensive, since it admits an application to the conversion of the Gentiles. The thought of both figures centres in holy. Both the first-fruits and the root represent the patriarchs (or Abraham singly, compare Romans 11:28). The holiness by call and destination of the nation as represented by its fathers (first-fruits, root) implies their future restoration, the holiness of the lump and branches. [source]
See on Matthew 24:32; see on Mark 11:8. The derivation of κλάδων branchesfrom κλάω tobreak, is exhibited in the word-play between the noun and the verb: kladon exeklasthesan A wild olive-tree ( ἀγριέλαιος )To be taken as an adjective, belonging to the wild olive. Hence Rev., correctly, rejects tree, since the Gentiles are addressed not as a whole but as individuals. Meyer says: “The ingrafting of the Gentiles took place at first only partially and in single instances; while the thou addressed cannot represent heathendom as a whole, and is also not appropriate to the figure itself; because, in fact, not whole trees, not even quite young ones are ingrafted, either with the stem or as to all their branches. Besides, Romans 11:24contradicts this view.” [source]
To be taken as an adjective, belonging to the wild olive. Hence Rev., correctly, rejects tree, since the Gentiles are addressed not as a whole but as individuals. Meyer says: “The ingrafting of the Gentiles took place at first only partially and in single instances; while the thou addressed cannot represent heathendom as a whole, and is also not appropriate to the figure itself; because, in fact, not whole trees, not even quite young ones are ingrafted, either with the stem or as to all their branches. Besides, Romans 11:24contradicts this view.” [source]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Third class condition with the same verb used in Romans 11:22 of the Gentile. Locative case of απιστιαι apistiāi here (same form as the instrumental in Romans 11:20). [source]
There is a suppressed condition between επει epei and πως pōs an idiom occurring several times in the N.T. (1 Corinthians 15:29; Romans 11:6, Romans 11:22). “Since, if that were true, how.” [source]
First aorist passive indicative of εκκλαω ekklaō Play on the word κλαδος klados (branch) and εκκλαω ekklaō to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). And thou (και συ kai su). An individual Gentile. Being a wild olive This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in Romans 11:24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was “contrary to nature” Wast grafted in (ενεκεντριστης enekentristhēs). First aorist passive indicative of ενκεντριζω enkentrizō to cut in, to graft, used by Aristotle. Belongs “to the higher Koiné{[28928]}š ” (literary Koiné{[28928]}š) according to Milligan. Partaker Corinthians-partner. Fatness (πιοτητος piotētos). Old word from πιων piōn (fat), only here in N.T. Note three genitives here “of the root of the fatness of the olive.” [source]
This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in Romans 11:24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was “contrary to nature” Wast grafted in (ενεκεντριστης enekentristhēs). First aorist passive indicative of ενκεντριζω enkentrizō to cut in, to graft, used by Aristotle. Belongs “to the higher Koiné{[28928]}š ” (literary Koiné{[28928]}š) according to Milligan. Partaker Corinthians-partner. Fatness (πιοτητος piotētos). Old word from πιων piōn (fat), only here in N.T. Note three genitives here “of the root of the fatness of the olive.” [source]
Usual formula of quotation as in Romans 3:4 with recitative οτι hoti added as in Romans 3:8. Paul here uses a catena or chain of quotations to prove his point in Romans 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Romans 3:10-12 come from Psalm 14:1-3; first half of Romans 3:13 as far as εδολιουσαν edoliousan from Psalms 4:9, the second half from Psalm 140:3; Romans 3:14 from Psalm 10:7; Romans 3:15-17 from an abridgment of Isaiah 59:7.; Romans 3:18 from Psalm 35:1. Paul has given compounded quotations elsewhere (2 Corinthians 6:16; Romans 9:25.,27f; Romans 11:26.,34f.; Romans 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Romans 3:4 in Aleph B, etc. [source]
Connect with we speak. See on Matthew 13:11; see on Romans 11:25. The in ( ἐν ) has a kind of instrumental force: by means of a mystery; i.e., by delivering a doctrine hidden from the human understanding and revealed to us by God. [source]
Some of the best texts read μυστήριον mysterySo Rev. See on Romans 11:25. [source]
The mysteries, all of them. See on Romans 11:25. The article indicates the well-known spiritual problems which exercise men's minds. [source]
Rev., better, severally. Each according to his own place and function. See on part, Romans 11:25. [source]
See note on Romans 11:25 απο μερους apo merous (in part). Each has his own place and function in the body of Christ. [source]
Rev., more literally and correctly, deal sharply, thus giving the force of the adverb. For sharply see on the kindred ἀποτομία severity Romans 11:22. [source]
Lit., cut out. See on Luke 13:7, and compare Romans 11:24. [source]
Bravely, becomingly, honorably to yourselves and to the church. Often in Paul. See Romans 11:20; 1 Corinthians 7:37, 1 Corinthians 7:38; 2 Corinthians 11:4; Galatians 4:17; Philemon 4:14. [source]
The word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. Philemon 3:15, Philemon 3:19; Philemon 4:2; Romans 8:5; Romans 11:20; 1 Corinthians 13:11: and φρόνημα mind Romans 8:6, Romans 8:7, Romans 8:27. In Class. often with εὖ well καλῶς honorably ὀρθῶς rightly κακῶς mischievously Τά τινος φρονεῖν is to be of one's party. [source]
Giving emphasis to the following statement. Comp. Romans 4:3; Romans 10:8; Romans 11:2, Romans 11:4. Quotation from lxx of Genesis 21:10. For the words of this bondwoman - with my son Isaac, Paul substitutes of the bondwoman - with the son of the freewoman, in order to adapt it to his context. This is according to his habit of adapting quotations to his immediate use. See 1 Corinthians 1:9; 1 Corinthians 15:55; Ephesians 5:14, etc. [source]
See on Romans 11:25; see on Colossians 1:26. [source]
The mystery which is Christ. See on Colossians 1:26; see on Romans 11:25. [source]
For mystery, see on Romans 11:25; see on Colossians 1:26. Another key-word of this epistle. God's grace as manifested in redemption is a mystery in virtue of its riches and depth - as the expression of God's very nature. The mystery of the redemption in Christ, belonging to the eternal plan of God, could be known to men only through revelation - making known. Of his will; pertaining to his will. Compare Ephesians 3:9. [source]
Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, Luke 1:35, Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]
See note on Colossians 1:25 for οικονομιαν oikonomian In Galatians 4:4 “the fulness of the time” Cf. Mark 1:15; Hebrews 1:1. On πληρωμα plērōma see also Romans 11:26; Ephesians 3:19; Ephesians 4:13. [source]
Old word from πωρωσιν agnoeō not to know. Rare in N.T. See note on Acts 3:17. Hardening (pōrōsin). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mark 3:5; Romans 11:25. [source]
Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mark 3:5; Romans 11:25. [source]
Locative case. Probably διανοια dianoia It is possible to take απηλλοτριωμενοι ontes with εσκοτωμενοι apēllotriōmenoi (see note on Ephesians 2:12) which would then be periphrastic (instead of της ζωης του τεου eskotōmenoi) perfect passive participle. From the life of God (ζωης tēs zōēs tou theou). Ablative case απηλλοτριωμενοι zōēs after δια την αγνοιαν apēllotriōmenoi (Ephesians 2:12). Because of the ignorance Old word from πωρωσιν agnoeō not to know. Rare in N.T. See note on Acts 3:17. Hardening (pōrōsin). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mark 3:5; Romans 11:25. [source]
See on Colossians 1:23. To abide by the flesh. Compare Romans 6:1; Romans 11:22, Romans 11:23. [source]
See on Romans 11:25. The kindred word μεμύημαι Ihave been initiated (A.V., instructed ) occurs Philemon 4:12, in the sense drawn from the technical use of the term, denoting the induction into pagan mysteries. Ignatius addresses the Ephesians as “fellow-initiates ( συμμύσται ), or students of the mysteries, with Paul” (Ephesians, 12). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now revealed. Hence used very commonly with words denoting revelation or knowledge. So, “to know the mysteries,” Matthew 13:11; “revelation of the mystery,” Romans 16:25; made known, Ephesians 3:3, etc. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Romans 16:25, Romans 16:26. [source]
as in Matthew 13:28; Romans 8:7, not passive hateful (Romans 11:28). In your mind (τηι διανοιαι tēi dianoiāi). Locative case. Διανοια Dianoia (δια νους diaεν τοις εργοις τοις πονηροις nous), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God. In your evil works Hostile purpose finds natural expression in evil deeds. [source]
(Romans 11:28). In your mind (τηι διανοιαι tēi dianoiāi). Locative case. Διανοια Dianoia (δια νους diaεν τοις εργοις τοις πονηροις nous), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God. In your evil works Hostile purpose finds natural expression in evil deeds. [source]
Periphrastic perfect passive participle (continuing state of alienation) of απαλλοτριοω apallotrioō old word from Plato on, to estrange, to render αλλοτριος allotrios (belonging to another), alienated from God, a vivid picture of heathenism as in Romans 1:20-23. Only other N.T. examples in Ephesians 2:12; Ephesians 4:18. Ενεμιες Enemies Old word from εχτος echthos (hatred). Active sense here, hostile as in Matthew 13:28; Romans 8:7, not passive hateful (Romans 11:28). In your mind (τηι διανοιαι tēi dianoiāi). Locative case. Διανοια Dianoia (δια νους diaεν τοις εργοις τοις πονηροις nous), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God. In your evil works Hostile purpose finds natural expression in evil deeds. [source]
The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Romans 1:13; Romans 11:25; 1 Corinthians 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι Iwish you to know (1 Corinthians 11:3; Colossians 2:1): γινωρίζω ὑμῖν Ideclare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): γινώσκειν ὑμᾶς βούλομαι Iwould have you know (Philemon 1:12). [source]
Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. Jesus which delivereth us from the wrath to come (Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης Iēsoun ton ruomenon hēmās ek tēs orgēs tēs erchomenēs). It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word εχτρος echthros is an adjective, hateful, from εχτος echthos hate. It can be passive, hated, as in Romans 11:28, but is usually active hostile, enemy, foe. [source]
Common after προσευχομαι proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
The verb N.T.oolxx, oClass. Comp. Romans 11:20; Romans 12:16. [source]
The A.V. is not strong enough. Better, having thrust from them. It implies willful violence against conscience. Twice in Paul, Romans 11:1, Romans 11:2, and three times in Acts. [source]
Only here and 1 Timothy 4:5. lxx, Romans href="/desk/?q=ro+8:27&sr=1">Romans 8:27, Romans 8:34; Romans 11:2; and ὑπερεντυγχάνειν tointercede in behalf of, Romans 8:26. The verb signifies to fall in with a person; to draw near so as to converse familiarly. Hence, ἔντευξις is not properly intercession in the accepted sense of that term, but rather approach to God in free and familiar prayer. Ἑντυγχάνειν in the passages cited is not to make intercession, but to intervene, interfere. Thus in Romans 8:26, it is not that the Spirit pleads in our behalf, but that he throws himself into our case; takes part in it. So Hebrews 7:25: not that Jesus is ever interceding for us, but that he is eternally meeting us at every point, and intervening in al our affairs for our benefit. In ἐντεύξεις here the idea of interposition is prominent: making prayers a factor in relations with secular rulers. [source]
So far found only here. Probably made by Paul from διωκω diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
See Romans 11:20, Romans 11:25. [source]
Late word (Polybius, Plutarch, etc.), only here in N.T. and 1 Timothy 4:5, though the verb εντυγχανω entugchanō in Romans 8:27, Romans 8:34; Romans 11:2, Romans 11:25. The other three words for prayer are common (Philemon 4:6). For all men (υπερ παντων αντρωπων huper pantōn anthrōpōn). The scope of prayer is universal including all kinds of sinners (and saints). [source]
Concessive participle agreeing with με me Blasphemer (βλασπημον blasphēmon). Old word either from βλαχ blax (stupid) and πημη phēmē speech, or from βλαπτω blaptō to injure. Rare in N.T. but Paul uses βλασπημεω blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
Present active infinitive with negative in indirect command after παραγγελλε paraggelle “not to be high-minded.” Only instance of the word save some MSS. of Romans 11:20 (for μη υπσηλαπρονει mē hupsēlaphronei) and a scholion on Pindar. Have their hope set (ηλπικεναι ēlpikenai). Perfect active infinitive of ελπιζω elpizō On the uncertainty of riches Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Often in Paul. Originally, to draw to one's self; to draw out from peril. Paul, in Romans 11:26, applies the prophecy of Isaiah 59:20to Christ, who is called a ὁ ῥυόμενος thedeliverer, lxx. [source]
The opposite of εὐσέβεια godlinessfor which see on 1 Timothy 2:2. In Pastorals, Titus 2:12. In Paul, Romans 1:18; Romans 11:26, cit. [source]
See note on 1 Timothy 4:14. Here Paul says μου mou (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See note on 1 Corinthians 7:7; Romans 6:23; Romans 11:29 for the gift of God. [source]
Old compound to remind (1 Corinthians 4:17; 2 Corinthians 7:15). That thou stir up (σε αναζωπυρειν se anazōpurein). Present active infinitive of αναζωπυρεω anazōpureō old double compound (ανα ana and ζωπυρον zōpuron live coal, ζωος zōos and πυρ pur then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit. See αναπτω anaptō in Luke 12:49. The gift of God See note on 1 Timothy 4:14. Here Paul says μου mou (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See note on 1 Corinthians 7:7; Romans 6:23; Romans 11:29 for the gift of God. [source]
There are two matters of doubt in this clause. One is the absence of the article η hē before γραπη graphē whether that makes it mean “every scripture” or “all scripture” as of necessity if present. Unfortunately, there are examples both ways with both πας pās and γραπη graphē Twice we find γραπη graphē in the singular without the article and yet definite (1 Peter 2:6; 2 Peter 1:20). We have πας Ισραηλ pās Israēl (Romans 11:26) for all Israel (Robertson, Grammar, p. 772). So far as the grammatical usage goes, one can render here either “all scripture” or “every scripture.” There is no copula (εστιν estin) in the Greek and so one has to insert it either before the και kai or after it. If before, as is more natural, then the meaning is: “All scripture (or every scripture) is inspired of God and profitable.” In this form there is a definite assertion of inspiration. That can be true also of the second way, making “inspired of God” descriptive of “every scripture,” and putting εστιν estin (is) after και kai “All scripture (or every scripture), inspired of God, is also profitable.” [source]
See note on 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17. Some would see a reference here to Christ as the Personal Logos. That he may be able (ινα δυνατος ηι hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). The gainsayers Present active participle of αντιλεγω antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). [source]
Only here and 2 Corinthians 13:10(note). Paul has ἀποτομία severity Romans 11:22(note). lxx, ἀποτόμως severelyonly Wisd. 5:22; ἀποτόμος severe(not in N.T.), Wisd. 5:20; 11:10; 12:9. From ἀποτέμνειν tocut off. It signifies abrupt, harsh, summary dealing. [source]
Rend. “may be able both to exhort in the sound teaching.” For δυνατὸς ableor powerful, see on 2 Timothy 1:12. Used by Paul in the phrase εἰ δυνατόν ifit be possible, Romans 12:18; Galatians 4:15: τὸ δυνατόν thatwhich is possible, Romans 9:22: of God, Romans 4:21; Romans 11:23: of men, in the ethical sense, Romans 15:1; 2 Corinthians 12:10; 2 Corinthians 13:9. [source]
Rend. “them that were disobedient.” Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία :disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on John 3:36, and comp. Hebrews 3:18; Hebrews 4:6, Hebrews 4:11; Romans 11:30, Romans 11:32, contrasting with Romans 11:20, Romans 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Joshua 2:9-11. [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Present active infinitive of απαιρεω aphaireō Old verb and common in N.T., only here and Romans 11:27 with “sins”. Cf. Hebrews 9:9. [source]
Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (James 1:18). It is implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19, “the word of the kingdom - sown in his heart.” Grafted or graffed is expressed by a peculiar word, employed by Paul only, ἐγκεντρίζω , from κέντρον , a sharp point, thus emphasizing the fact of the incision required in grafting. See Romans 11:17, Romans 11:19, Romans 11:23, Romans 11:24. [source]
Originally, something freely given: a gift of grace ( χάρις )Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, Romans 5:16; Romans 11:29); (b) of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6; Romans 12:6, Romans 12:8). So here. [source]
First instance (γαρ gar) of certain doom, that of the fallen angels. Condition of the first class precisely like that in Romans 11:21 save that here the normal apodosis (υμων ου πεισεται humōn ou pheisetai) is not expressed as there, but is simply implied in 2 Peter 2:9 by οιδεν κυριος ρυεσται oiden kurios ruesthai (the Lord knows how to deliver) after the parenthesis in 2 Peter 2:8. [source]
Old word as in Romans 1:18, plural in Judges 1:18 as in Romans 11:26.Which (ων hōn). Genitive by attraction from α ha (cognate accusative with ησεβησαν ēsebēsan old verb, to act impiously, here alone in N.T. save some MSS. in 2 Peter 2:6) to agree with the antecedent εργων ergōn (deeds).Hard things Harsh, rough things as in John 6:60.Which (ων hōn). Genitive by attraction from α ha (object of ελαλησαν elalēsan first aorist active indicative of λαλεω laleō) to the case of the antecedent σκληρων sklērōn Four times in this verse as a sort of refrain ασεβεις asebeis (twice), ασεβειασ ησεβησαν asebeiasēsebēsan f0). [source]
First aorist (effective) active infinitive like ποιησαι poiēsai before it.Ungodly (ασεβεις asebeis). See Judges 1:4 and end of this verse.Of ungodliness Old word as in Romans 1:18, plural in Judges 1:18 as in Romans 11:26.Which (ων hōn). Genitive by attraction from α ha (cognate accusative with ησεβησαν ēsebēsan old verb, to act impiously, here alone in N.T. save some MSS. in 2 Peter 2:6) to agree with the antecedent εργων ergōn (deeds).Hard things Harsh, rough things as in John 6:60.Which (ων hōn). Genitive by attraction from α ha (object of ελαλησαν elalēsan first aorist active indicative of λαλεω laleō) to the case of the antecedent σκληρων sklērōn Four times in this verse as a sort of refrain ασεβεις asebeis (twice), ασεβειασ ησεβησαν asebeiasēsebēsan f0). [source]
The article seems to point to what is known. For this original use of ελαια elaia see Romans 11:17, Romans 11:24. In Zechariah 4:2, Zechariah 4:3, Zechariah 4:14 the lampstand or candlestick (λυχνια luchnia) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical. [source]