The Meaning of Romans 10:2 Explained

Romans 10:2

KJV: For I bear them record that they have a zeal of God, but not according to knowledge.

YLT: for I bear them testimony that they have a zeal of God, but not according to knowledge,

Darby: For I bear them witness that they have zeal for God, but not according to knowledge.

ASV: For I bear them witness that they have a zeal for God, but not according to knowledge.

KJV Reverse Interlinear

For  I bear  them  record  that  they have  a zeal  of God,  but  not  according  to knowledge. 

What does Romans 10:2 Mean?

Verse Meaning

Ironically it was Israel"s zeal that set her up for failure. Zeal also characterized Paul"s life, which in many ways duplicated Israel"s experience as a nation. It kept him from believing on Christ too (cf. Acts 22:3; Galatians 1:14). Paul and Israel both had zeal for God, but it was zeal that lacked knowledge, knowledge that Jesus is the Messiah ( 1 Timothy 1:13).

Context Summary

Romans 10:1-10 - Missing God's Way Of Salvation
How earnestly the Apostle loved his own people! All their hatred of him could not extinguish the passionate devotion which he entertained for them. "Apostle to the Gentiles" he might be, but he was essentially an Israelite, of the seed of Abraham, of the tribe of Benjamin, Romans 11:1. The whole reason of their rejection of the gospel lay in their inveterate refusal to submit, Romans 10:3. Is not that the difficulty with us all? It is not that we cannot believe, but that we will not submit to God's way of righteousness, so humbling is it to our pride.
If only God would allow us to scale the heights or plumb the depths, to do some great thing, to make some vast sacrifice, we should be satisfied to be saved, and His help in the process would not be resented. But it is intolerable to our proud hearts to be told that our own efforts are useless, and that the exclusive source of salvation is God's grace.
Notice the distinction between righteousness and salvation, Romans 10:9. The one is objective; the other subjective. The first, our standing before God, the latter, the sanctification of our inner life, which not only depends upon the belief of the heart, but requires the confession that Jesus Christ has become Lord and King of the whole nature. [source]

Chapter Summary: Romans 10

1  The difference between the righteousness of the law, and that of faith;
11  all who believe, both Jew and Gentile, shall not be shamed;
18  and that the Gentiles shall receive the word and believe
19  Israel was not ignorant of these things

Greek Commentary for Romans 10:2

A zeal for God [ζηλον τεου]
Objective genitive like Philemon 3:9, “through faith in Christ” (δια πιστεως Χριστου — dia pisteōs Christou). [source]
But not according to knowledge [αλλ ου κατ επιγνωσιν]
They had knowledge of God and so were superior to the Gentiles in privilege (Romans 2:9-11), but they sought God in an external way by rules and rites and missed him (Romans 9:30-33). They became zealous for the letter and the form instead of for God himself. [source]
I bear them record [μαρτυρῶ]
Rev. witness. “He seems to be alluding to his conduct of former days, and to say, 'I know something of it, of that zeal'” (Godet). [source]
Zeal of God [ζῆλον Θεοῦ]
Rev., zeal for God. Like the phrase “faith of Christ” for “faith in Christ” (Philemon 3:9); compare Colossians 2:12; Ephesians 3:12; John 2:17, “the zeal of thine house,” i.e., “for thy house.” [source]
Knowledge [ἐπίγνωσιν]
Full or correct and vital knowledge. See on Romans 1:28; see on Romans 3:20. [source]

Reverse Greek Commentary Search for Romans 10:2

John 14:21 He it is that loveth me [εκεινος εστιν ο αγαπων με]
Emphatic demonstrative pronoun εκεινος — ekeinos “that is the one who loves me.” And will manifest myself unto him Future active of εμπανιζω — emphanizō old verb from εμπανης — emphanēs (Acts 10:40; Romans 10:20). The Unseen and Risen Christ will be a real and spiritual Presence to the obedient and loving believer. [source]
Acts 10:40 Gave him to be made manifest [εδωκεν αυτον εμπανη γενεσται]
Peculiar phrase, here only in the N.T. and in Romans 10:20 (quoted from Isaiah 65:1). Εμπανη — Emphanē predicate accusative after infinitive γενεσται — genesthai agreeing with αυτον — auton object of εδωκεν — edōken f0). [source]
Acts 22:3 Born [γεγεννημενος]
Perfect passive participle of γενναω — gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος — anatethrammenos). Perfect passive participle again of ανατρεπω — anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν — Rabban (our Rabbi). αββι — Rabbi (my teacher) was next, the lowest being αβ — Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος — pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω — paideuō old verb to train a child (παις — pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου — patrōiou). Old adjective from πατερ — pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος — Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου — tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3 At the feet of Gamaliel [προς τους ποδας Γαμαλιηλ]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν — Rabban (our Rabbi). αββι — Rabbi (my teacher) was next, the lowest being αβ — Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος — pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω — paideuō old verb to train a child (παις — pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου — patrōiou). Old adjective from πατερ — pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος — Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου — tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3 According to the strict manner [κατα ακριβειαν]
Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου — patrōiou). Old adjective from πατερ — pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος — Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου — tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
-DIVIDER-
Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
-DIVIDER-
2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
-DIVIDER-
A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Romans 3:20 Knowledge [ἐπίγνωσις]
Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Romans 15:31 Them that do not believe [τῶν ἀπειθούντων]
See on Romans 10:21. Better, Rev., them that are disobedient. [source]
Titus 1:9 The faithful word [του πιστου λογου]
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]
Titus 1:9 The gainsayers [τους αντιλεγοντας]
Present active participle of αντιλεγω — antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
Titus 2:9 Well-pleasing [ευαρεστους]
See note on 2 Corinthians 5:9. Not gainsaying (mē antilegontas). “Not answer back.” See note on Romans 10:21. [source]
Titus 2:9 Not gainsaying [mē antilegontas)]
“Not answer back.” See note on Romans 10:21. [source]
Titus 1:9 The gainsayers [τοὺς ἀντιλέγοντας]
In Pastorals only here and Titus 2:9. Once in Paul, Romans 10:21, cit. Mostly in Luke and Acts. Gainsay, Angl. Sax. gegn (Germ. gegen ) “against,” and “say.” Wiclif, Luke 21:15: For I schal gyue to you mouth and wysdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and agenseye.” [source]
Hebrews 10:27 Fiery indignation [πυρὸς ζῆλος]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
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]
Jude 1:11 In the error of Balaam [τηι πλανηι του αλααμ]
The fifth example in Jude. In 2 Peter also (2 Peter 2:15). Either locative case (in) or instrumental (by). Πλανη — Planē (in Peter also) is the common word for such wandering (Matthew 24:4., etc.).Perished (απωλοντο — apōlonto). Second aorist middle (intransitive) of απολλυμι — apollumi the gainsaying of Korah (τηι αντιλογιαι του Κορε — tēi antilogiāi tou Kore). Again either locative or instrumental. The word αντιλογια — antilogia is originally answering back (Hebrews 6:16), but it may be by act also (Romans 10:21) as here. This is the sixth example in Jude, not in 2 Peter. [source]
Jude 1:11 Went [επορευτησαν]
First aorist passive (deponent) indicative of πορευομαι — poreuomai the way of Cain Locative case οδωι — hodōi Cain is Jude‘s fourth example. Not in 2 Peter, but in Hebrews 11:4; 1 John 3:11. From Genesis 4:7.Ran riotously (εχεχυτησαν — exechuthēsan). First aorist passive indicative of εκχεω — ekcheō to pour out, “they were poured out,” vigorous metaphor for excessive indulgence. But it is used also of God‘s love for us (Romans 5:5).In the error of Balaam The fifth example in Jude. In 2 Peter also (2 Peter 2:15). Either locative case (in) or instrumental (by). Πλανη — Planē (in Peter also) is the common word for such wandering (Matthew 24:4., etc.).Perished (απωλοντο — apōlonto). Second aorist middle (intransitive) of απολλυμι — apollumi the gainsaying of Korah (τηι αντιλογιαι του Κορε — tēi antilogiāi tou Kore). Again either locative or instrumental. The word αντιλογια — antilogia is originally answering back (Hebrews 6:16), but it may be by act also (Romans 10:21) as here. This is the sixth example in Jude, not in 2 Peter. [source]
Jude 1:11 Perished [απωλοντο]
Second aorist middle (intransitive) of απολλυμι — apollumi the gainsaying of Korah Again either locative or instrumental. The word αντιλογια — antilogia is originally answering back (Hebrews 6:16), but it may be by act also (Romans 10:21) as here. This is the sixth example in Jude, not in 2 Peter. [source]

What do the individual words in Romans 10:2 mean?

I bear witness for about them that zeal for God they have but not according to knowledge
μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον Θεοῦ ἔχουσιν ἀλλ’ οὐ κατ’ ἐπίγνωσιν

μαρτυρῶ  I  bear  witness 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
αὐτοῖς  about  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ζῆλον  zeal 
Parse: Noun, Accusative Masculine Singular
Root: ζῆλος  
Sense: excitement of mind, ardour, fervour of spirit.
Θεοῦ  for  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἔχουσιν  they  have 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
κατ’  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
ἐπίγνωσιν  knowledge 
Parse: Noun, Accusative Feminine Singular
Root: ἐπίγνωσις  
Sense: precise and correct knowledge.