KJV: I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
YLT: I say, then, Did God cast away His people? let it not be! for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin:
Darby: I say then, Has God cast away his people? Far be the thought. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
ASV: I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Λέγω | I ask |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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ἀπώσατο | did reject |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀπωθέω Sense: to thrust away, push away, repel. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
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 |
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 |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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μὴ | Never |
Parse: Adverb Root: μή Sense: no, not lest. |
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γένοιτο | may it be |
Parse: Verb, Aorist Optative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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καὶ | Also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Ἰσραηλίτης | an Israelite |
Parse: Noun, Nominative Masculine Singular Root: Ἰσραηλίτης Sense: an Israelite, one of the race of Israel, a name to be held in honour. |
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ἐκ | of [the] |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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σπέρματος | seed |
Parse: Noun, Genitive Neuter Singular Root: σπέρμα Sense: from which a plant germinates. |
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Ἀβραάμ | of Abraham |
Parse: Noun, Genitive Masculine Singular Root: Ἀβραάμ Sense: the son of Terah and the founder of the Jewish nation. |
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φυλῆς | of [the] tribe |
Parse: Noun, Genitive Feminine Singular Root: φυλή Sense: a tribe. |
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Βενιαμίν | of Benjamin |
Parse: Noun, Genitive Masculine Singular Root: Βενιαμείν Sense: Jacob’s twelfth son. |
Greek Commentary for Romans 11:1
As in Romans 11:11. Ουν Oun looks back to 9:16-33 and Romans 10:19-21. [source]
An indignant negative answer is called for by μη mē and emphasized by μη γενοιτο mē genoito (God forbid). Paul refers to the promise in the O.T. made three times: 1 Samuel 12:22; Psalm 94:14 (Psalms 93:14, lxx); Psalm 94:4. First aorist middle indicative (without augment) of απωτεω apōtheō to push away, to repel, middle, to push away from one as in Acts 7:27. For I also (και γαρ εγω kai gar egō). Proof that not all the Jews have rejected Christ. See note on Philemon 3:5 for more of Paul‘s pedigree. [source]
Proof that not all the Jews have rejected Christ. See note on Philemon 3:5 for more of Paul‘s pedigree. [source]
Then introduces the question as an inference from the whole previous discussion, especially Romans 11:19-21. [source]
A negative answer required. “Surely God has not, has He?” The aorist tense points to a definite act. Hence Rev., better, did God cast off. The verb means literally to thrust or shove. Thus Homer, of Sisyphus pushing his stone before him (“Odyssey,” xi., 596). Oedipus says: “I charge you that no one shelter or speak to that murderer, but that all thrust him ( ὠθεῖν ) from their homes” (“Oedipus Tyrannus,” 241). [source]
See on 1 Peter 2:9; see on Acts 13:17. [source]
See on Philemon 3:5. Paul adduces his own case first, to show that God has not rejected His people en masse. An Israelite of pure descent, he is, nevertheless a true believer. [source]
Reverse Greek Commentary Search for Romans 11:1
The A.V. entirely ignores the distinction between αὐλή , fold, and ποίμνη , flock. The latter word is found Matthew 26:31; Luke 2:8; 1 Corinthians 9:7, and always distinctly meaning a flock, as does also the diminutive ποίμνιον , little flock (Luke 12:32; 1 Peter 5:2, etc.). Render, as Rev., one flock, one shepherd. So Tyndale's Version of the New Testament. Compare Ezekiel 34:23. We are not, however, to say with Trench (“A.V. of the New Testament”), that the Jew and the Gentile are the two folds which Christ will gather into a single flock. The heathen are not conceived as a fold, but as a dispersion. See John 7:35; John 11:52; and, as Meyer observes, “the thought of a divine leading of the heathen does not correspond at all to the figure of fold, of which the conception of theocratic fellowship constitutes an essential feature.” So Bengel. “He says, other sheep, not another fold, for they were scattered abroad in the world.” When Jesus speaks of the other sheep who are not from this fold, the emphasis is on fold, not on this. Compare Romans 11:17sqq. Nor, moreover, does Jesus mean that the Gentiles are to be incorporated into the Jewish fold, but that the unity of the two is to consist in their common relation to Himself. “The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one fold under the new dispensation” (Westcott). It will readily be seen that the incorrect rendering fostered by the carelessness or the mistake of some of the Western fathers, and by the Vulgate, which renders both words by ovile, fold, has been in the interest of Romish claims. [source]
It is usually assumed that ινα hina here with the first aorist passive subjunctive of πληροω plēroō has its full telic force. That is probable as God‘s design, but it is by no means certain since ινα hina is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in John 6:7; John 9:2; 1 Thessalonians 5:4; Galatians 5:17; Romans 11:11 (Robertson, Grammar, p. 998). Paul in Romans 10:16 quotes Isaiah 53:1 as John does here but without ινα hina See note on Romans 10:16 for discussion of the quotation. The next verse adds strength to the idea of design. [source]
Of that fact he never had a doubt and it was a proud boast (Galatians 1:1; Romans 11:13). [source]
To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Romans 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). [source]
Old word from αποβαλλω apoballō to throw away, only twice in N.T. Romans 11:15 (rejection) and here. He had foretold such loss of life as likely (Acts 27:10), but he now gives his reason for his changed view. [source]
First aorist middle indicative (Koiné{[28928]}š for Attic απεωσατο apeōsato) of απωτεω apōtheō to push away from oneself in middle voice as here, common in old Greek. Again in Acts 7:39; Acts 13:46; Romans 11:1; 1 Timothy 1:19. It is always the man who is doing the wrong who is hard to reconcile. [source]
Rather, “In order that” (purpose, not result). Aleph and B read τελειωσω teleiōsō here (first aorist active subjunctive) rather than τελειωσαι teleiōsai (first aorist active infinitive). It is the lone instance in the N.T. of ως hōs as a final particle (Robertson, Grammar, p. 987). Paul in Acts 13:25 in his sermon at Antioch in Pisidia described John as fulfilling his course and in 2 Timothy 4:7 he will say: “I have finished my course” He will run the race to the end. Which I received from the Lord Jesus (ην ελαβον παρα του κυριου Ιησου hēn elabon para tou kuriou Iēsou). Of that fact he never had a doubt and it was a proud boast (Galatians 1:1; Romans 11:13). The gospel of the grace of God To Paul the gospel consisted in the grace of God. See this word “grace” (χαρις charis) in Romans and his other Epistles. [source]
One of the phrases in Acts 20:15 for the coming day. Locative case of time. Purifying himself with them (συν αυτοις αγνιστεις sun autois hagnistheis first aorist passive participle of αγνιζω hagnizō). The precise language again of the recommendation in Acts 21:24. Paul was conforming to the letter. Went into the temple Imperfect active of εισειμι eiseimi as in Acts 21:18 which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. Declaring (διαγγελλων diaggellōn). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Romans 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). Until the offering was offered for every one of them This use of εως ου heōs hou (like εως heōs alone) with the first aorist passive indicative προσηνεχτη prosēnechthē of προσπερω prospherō to offer, contemplates the final result (Robertson, Grammar, pp. 974f.) and is probably the statement of Luke added to Paul‘s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1 Corinthians 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these “false apostles” over the thousands in Jerusalem who have been deluded by Paul‘s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul‘s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul‘s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul‘s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul‘s conduct about it. [source]
Imperfect active of εισειμι eiseimi as in Acts 21:18 which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. Declaring (διαγγελλων diaggellōn). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Romans 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). Until the offering was offered for every one of them This use of εως ου heōs hou (like εως heōs alone) with the first aorist passive indicative προσηνεχτη prosēnechthē of προσπερω prospherō to offer, contemplates the final result (Robertson, Grammar, pp. 974f.) and is probably the statement of Luke added to Paul‘s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1 Corinthians 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these “false apostles” over the thousands in Jerusalem who have been deluded by Paul‘s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul‘s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul‘s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul‘s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul‘s conduct about it. [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [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]
See remarks on Romans 11:17. [source]
Of the olive-tree generally, Jewish Christians and unbelieving Jews. Not those that are broken off, who are specially indicated in Romans 11:19. [source]
See on Romans 5:10, Romans 5:11. Defining the phrase riches of the world in Romans 11:12. [source]
The best texts read δὲ butinstead of γάρ forThe sentence does not state the reason for the prominence of the Gentiles asserted in Romans 11:12, but makes a transition from the statement of the divine plan to the statement of Paul's own course of working on the line of that plan. He labors the more earnestly for the Gentiles with a view to the salvation of his own race. [source]
Then introduces the question as an inference from the whole previous discussion, especially Romans 11:19-21. [source]
From Deuteronomy 32:21. See Romans 11:11, Romans 11:14; 1 Corinthians 10:22. Used only by Paul. The Septuagint has them instead of you. [source]
As in Romans 11:11. Ουν Oun looks back to 9:16-33 and Romans 10:19-21. [source]
Since God did not push Israel away (Romans 11:1), what is true? [source]
See note on Romans 5:10. for καταλλαγη katallagē (reconciling). It explains Romans 11:12. The receiving (η προσλημπσις hē proslēmpsis). Old word from προσλαμβανω proslambanō to take to oneself, only here in N.T. Life from the dead Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative. [source]
Third class condition, εαν ean and present active subjunctive. Otherwise (επει epei). Ellipse after επει epei “since if thou dost not continue.” Thou also Precisely as the Jewish branches of Romans 11:17 were. Shalt be cut off (εκκοπησηι ekkopēsēi). Second future passive of εκκοπτω ekkoptō to cut out. [source]
Negative answer expected by μη mē as in Romans 11:1. First aorist active indicative of πταιω ptaiō old verb, to stumble, only here in Paul (see note on James 3:2), suggested perhaps by σκανδαλον skandalon in Romans 11:9. If ινα hina is final, then we must add “merely” to the idea, “merely that they might fall” or make a sharp distinction between πταιω ptaiō to stumble, and πιπτω piptō to fall, and take πεσωσιν pesōsin as effective aorist active subjunctive to fall completely and for good. ινα Hina as we know, can be either final, sub-final, or even result. See note on 1 Thessalonians 5:4; 1 Corinthians 7:29; Galatians 5:17. Paul rejects this query in Romans 11:11 as vehemently as he did that in Romans 11:1. [source]
Precisely as the Jewish branches of Romans 11:17 were. Shalt be cut off (εκκοπησηι ekkopēsēi). Second future passive of εκκοπτω ekkoptō to cut out. [source]
“Wise in yourselves.” Some MSS. read παρ εαυτοις par' heautois (by yourselves). Negative purpose here Late word from πωροω pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
(το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
By the complement of the Gentiles stirring up the complement of the Jews (Romans 11:11.). [source]
“According to (κατα kata with the accusative) the gospel” as Paul has shown in Romans 11:11-24, the gospel order as it has developed. [source]
Treated as enemies (of God), in passive sense, because of their rejection of Christ (Romans 11:10), just as αγαπητοι agapētoi (beloved) is passive. As touching the election (κατα την εκλογην kata tēn eklogēn). “According to the election” (the principle of election, not as in Romans 11:5. the elect or abstract for concrete). For the fathers‘ sake As in Romans 9:4; Romans 11:16. [source]
As in Romans 9:4; Romans 11:16. [source]
Old comparative adverb from τολμηρως tolmērōs Most MSS. read τολμηροτερον tolmēroteron Only here in N.T. In some measure (απο μερους apo merous). Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). As putting you again in remembrance Delicately put with ως hōs and επι epi in the verb, “as if calling back to mind again” This rare verb is here alone in the N.T. [source]
What does Paul mean? The immediate context (use of πας pās in contrast with απο μερουσ πληρωμα apo merousπληρωμα plērōma here in contrast with ο ρυομενος plērōma in Romans 11:12) argues for the Jewish people “as a whole.” But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with Romans 9:6 (Galatians 6:16) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from Isaiah 59:20.; Isaiah 27:9. The Deliverer (ρυομαι ho ruomenos). Present middle articular participle of ruomai to rescue, to deliver. See note on 1 Thessalonians 1:10; 2 Corinthians 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deuteronomy 25:5-10; Job 19:25; Rth 3:12.). Paul interprets it of Jesus as Messiah. [source]
Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). [source]
On πληρωματι plērōmati see Romans 11:12. Paul had already (Romans 1:11.) said that he had a χαρισμα πνευματικον charisma pneumatikon (spiritual blessing) for Rome. He did bring that to them. [source]
Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασαι εν τεωι kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). Approvest the things that are excellent Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). [source]
Only here and Romans 11:12. See note. Ἥττημα faultis from ἥττων lessLit., diminution, decrease. Hence used in the sense of defeat, Isaiah 31:8: “Young men shall be discomfited lit., shall be for diminution.” Similarly the kindred verb ἡττάομαι , in 2 Corinthians 12:13, made inferior; and in 2 Peter 2:19, 2 Peter 2:20, overcome. See note there. Compare 1Corinthians href="/desk/?q=1co+6:8&sr=1">1 Corinthians 6:8) is a source of damage, resulting in forfeiture of the kingdom of God (1 Corinthians 6:9), and in loss of spiritual power. [source]
Rev., better, ministrations. Compare Ephesians 4:12. In the New Testament commonly of spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; and on minister, Matthew 20:26. [source]
The common form of Jewish thanksgiving before the meal. For fullness, see on Romans 11:12. [source]
This old word is from διακονος diakonos and has a general meaning of service as here (Romans 11:13) and a special ministration like that of Martha (Luke 10:40) and the collection (1 Corinthians 16:15; 2 Corinthians 8:4). [source]
“Indeed therefore there is to you already (to begin with, ηδη ēdē before any question of courts) wholly defeat.” ηττημα Hēttēma (from ητταομαι hēttaomai) is only here, Romans 11:12; Isaiah 31:8 and ecclesiastical writers. See ητταομαι hēttaomai (from ηττων hēttōn less) in 2 Corinthians 12:13; 2 Peter 2:19. Νικη Nikē was victory and ηττα hētta defeat with the Greeks. It is defeat for Christians to have lawsuits (κριματα krimata usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians 3:13). [source]
Compare Matthew 3:9; John 8:33; Romans 9:7; Romans 11:1; Galatians 3:16; Hebrews 2:16. The three names are arranged climactically, Hebrews pointing to the nationality; Israelites to the special relation to God's covenant; seed of Abraham to the messianic privilege. Compare with the whole, Philemon 3:4, Philemon 3:5. [source]
Here Paul uses one of his great doctrinal words, καταλλασσω katallassō old word for exchanging coins. Διαλλασσω Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω Katallassō is old verb, but more frequent in later writers. We find συναλλασσω sunallassō in Acts 7:26 and αποκαταλλασσω apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια dia) Christ. [source]
Rev., much better, unto the work of ministering. Εἰς untomarks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of διακονία ministryin the New Testament, is spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; 2 Timothy 4:5. [source]
See on John 1:16; see on Romans 11:12; see on Colossians 1:19. That which is filled. The Church, viewed as a receptacle. Compare Ephesians 3:10. [source]
For fullness, see on Romans 11:12; see on John 1:16; see on Colossians 1:19. For times, compare Galatians 4:4, “fullness of the time ( τοῦ χρόνου ), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times: set forth when the times are full. [source]
Not a proselyte, but of the original stock ( γένους ); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on Acts 3:12, and compare Romans 9:4; Romans 11:1; John 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See Genesis 32:28. [source]
For the form of expression compare Romans 1:10; Romans 11:14. Not an expression of doubt, but of humility. [source]
Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ει πως ei pōs see note on Romans 1:10; and note on Romans 11:14 where παραζηλωσω parazēlōsō can be either future indicative or aorist subjunctive like καταντησω katantēsō here (see subjunctive καταλαβω katalabō in Phlippians 3:12), late compound verb κατανταω katantaō Late word, not in lxx, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double εχ ex Paul is not denying a general resurrection by this language, but emphasizing that of believers. [source]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER- -DIVIDER- There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]
Perfect passive participle of αγαπαω agapaō with υπο hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου kuriou instead of τεου theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος hoti heilato humas ho theos). First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
Better, a root. It is not the only root. In Paul only metaphorically. See Romans 11:16, Romans 11:17, Romans 11:18. [source]
Lit. thrown away. N.T.oIn ecclesiastical writings, excommunicated. On the whole verse, comp. Acts href="/desk/?q=ac+10:15&sr=1">Acts 10:15; Romans 11:15; 1 Corinthians 10:25, 1 Corinthians 10:26, 1 Corinthians 10:30, 1 Corinthians 10:31. [source]
Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See 1 Corinthians 12:28; Ephesians 4:11. He calls himself ἐθνῶν ἀπόστολος apostleof the Gentiles (Romans 11:13); λειτουργός Χριστοῦ Ἱησοῦ εἰς τὰ ἔθνη ministerof Christ Jesus to the Gentiles (Romans 15:16); and δέσμιος τοῦ Χριστοῦ Ἱησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν prisonerof Jesus Christ for you Gentiles (Ephesians 3:1). [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]
First aorist indirect middle participle of απωτεω apōtheō to push away from one. Old verb (see note on Romans 11:1.). Made shipwreck (εναυαγησαν enauagēsan). First aorist active indicative of ναυαγεω nauageō old verb from ναυαγος nauagos (shipwrecked, ναυς naus ship, αγνυμι agnumi to break), to break a ship to pieces. In N.T. only here and 2 Corinthians 11:25. Concerning the faith Rather, “concerning their faith” (the article here used as a possessive pronoun, a common Greek idiom). [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
A root Old word, common in literal (Matthew 3:10) and metaphorical sense (Romans 11:11-18). Field (Ot. Norv.) argues for “the root” as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus Present middle participle of ης oregō (see note on 1 Timothy 3:1) with genitive απεπλανητησαν hēs (which). Have been led astray First aorist passive indicative of εαυτους περιεπειραν apoplanaō old compound verb, in N.T. only here and Mark 13:22. Have pierced themselves through (περιπειρω heautous periepeiran). First aorist active (with reflexive pronoun) of late compound περι peripeirō only here in N.T. Perfective use of οδυναις πολλαις peri (around, completely to pierce). With many sorrows Instrumental case of odunē (consuming, eating grief). In N.T. only here and Romans 9:2. [source]
For the phrase see Romans 9:25; Romans 11:1; 1 Peter 2:10. and comp. Israel of God, Galatians 6:16. The true Israel, who inherit the promise by faith in Christ. [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]
Present middle indicative of the old compound verb κατακαυχαομαι katakauchaomai to exult over (down), in N.T. only here, James 3:14; Romans 11:18. Only mercy can triumph over justice with God and men. “Mercy is clothed with the divine glory and stands by the throne of God” (Chrysostom). See Romans 8:31-39; Matthew 9:13; Matthew 12:7. [source]
First aorist active subjunctive also of γεγονεν ptaiō old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).He is become (γινομαι gegonen). Second perfect indicative of παντων ενοχος ginomai “he has become” by that one stumble.Guilty of all Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
For this phrase see Matthew 9:15; Romans 11:13.Tabernacle (σκηνωματι skēnōmati). Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up Present active infinitive of διεγειρω diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [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]
First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
See note on 1 Corinthians 9:23. “Co-partner with you” (Romans 11:17). One article with αδελπος adelphos and συνκοινωνος sunkoinōnos unifying the picture. The absence of αποστολος apostolos here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. So there is only one article All this is possible only “in Jesus” Rather, “I came to be,” second aorist middle indicative of γινομαι ginomai the isle that is called Patmos (εν τηι νησωι τηι καλουμενηι Πατμωι en tēi nēsōi tēi kaloumenēi Patmōi). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in The Isle That Is Called Patmos (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile.For the word of God and the testimony of Jesus The reason for (δια dia and the accusative) John‘s presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See Revelation 1:2 for the phrase. [source]
Sort of motto for each church (Revelation 2:25).That no one take (ινα μηδεις λαβηι hina mēdeis labēi). Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō Here to take away “thy crown” (Revelation 2:10) which will be thine if really won and not forfeited by failure (2 Timothy 4:8). In that case it will go to another (Matthew 25:28; Romans 11:17.). [source]
Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō Here to take away “thy crown” (Revelation 2:10) which will be thine if really won and not forfeited by failure (2 Timothy 4:8). In that case it will go to another (Matthew 25:28; Romans 11:17.). [source]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]