KJV: But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
YLT: and Isaiah is very bold, and saith, 'I was found by those not seeking Me; I became manifest to those not inquiring after Me;'
Darby: But Esaias is very bold, and says, I have been found by those not seeking me; I have become manifest to those not inquiring after me.
ASV: And Isaiah is very bold, and saith, I was found of them that sought me not; I became manifest unto them that asked not of me.
| Ἠσαΐας | Isaiah |
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Parse: Noun, Nominative Masculine Singular Root: Ἠσαί̈ας Sense: a famous Hebrew prophet who prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. |
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| ἀποτολμᾷ | is very bold |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀποτολμάω Sense: to assume boldness, make bold. |
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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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| Εὑρέθην | I was found |
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Parse: Verb, Aorist Indicative Passive, 1st Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| τοῖς | those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐμὲ | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ζητοῦσιν | seeking |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: ζητέω Sense: to seek in order to find. |
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| ἐμφανὴς | manifest |
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Parse: Adjective, Nominative Masculine Singular Root: ἐμφανής Sense: manifest. |
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| ἐγενόμην | I became |
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Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: γίνομαι Sense: to become, i. |
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| τοῖς | to those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐπερωτῶσιν | inquiring after |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: ἐπερωτάω Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate. |
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Greek Commentary for Romans 10:20
Present active indicative of αποτολμαω apotolmaō old word, to assume boldness Paul cites Isaiah 65:1 in support of his own courage against the prejudice of the Jews. See on Romans 9:30-33 for illustration of this point. [source]
First aorist passive indicative of ευρισκω heuriskō f0). [source]
Only here in the New Testament. Plato, “Laws,” 701, uses it of liberty as too presumptuous ( ἀποτετολμημένης ). The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself: The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by θαῤῥέω . See 2 Corinthians 5:6, 2 Corinthians 5:8; 2 Corinthians 7:16; 2 Corinthians 10:2, note. [source]
Isaiah 65:1. Following the Septuagint, with the inversion of the first two clauses. Hebrew: “I have offered to give answers to those who asked not. I have put myself in the way of those who sought me not. I have spread out my hand all the day to a refractory people.” The idea in the Hebrew is, “I have endeavored to be sought and found.” Compare the clause omitted in Paul's quotation: “I have said 'Here am I' to a people who did not call upon my name.” [source]
Reverse Greek Commentary Search for Romans 10:20
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]
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]
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]