KJV: For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
YLT: For I do not wish you to be ignorant, brethren, of this secret -- that ye may not be wise in your own conceits -- that hardness in part to Israel hath happened till the fulness of the nations may come in;
Darby: For I do not wish you to be ignorant, brethren, of this mystery, that ye may not be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in;
ASV: For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in;
θέλω | I want |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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ἀγνοεῖν | to be ignorant |
Parse: Verb, Present Infinitive Active Root: ἀγνοέω Sense: to be ignorant, not to know. |
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ἀδελφοί | brothers |
Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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τὸ | of the |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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μυστήριον | mystery |
Parse: Noun, Accusative Neuter Singular Root: μυστήριον Sense: hidden thing, secret, mystery. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἦτε | you may be |
Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἑαυτοῖς | yourselves |
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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φρόνιμοι | wise |
Parse: Adjective, Nominative Masculine Plural Root: φρόνιμος Sense: intelligent, wise. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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πώρωσις | a hardening |
Parse: Noun, Nominative Feminine Singular Root: πήρωσις Sense: the covering with a callus. |
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μέρους | part |
Parse: Noun, Genitive Neuter Singular Root: μέρος Sense: a part. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰσραὴλ | to Israel |
Parse: Noun, Dative 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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γέγονεν | has happened |
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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ἄχρι | until |
Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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οὗ | that |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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πλήρωμα | fullness |
Parse: Noun, Nominative Neuter Singular Root: πλήρωμα Sense: that which is (has been) filled. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ἐθνῶν | Gentiles |
Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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εἰσέλθῃ | may come in |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
Greek Commentary for Romans 11:25
Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον mustērion and not to sacramentum in the classical sense” (Vincent). [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]
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. [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]
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). [source]
(το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Daniel 2:27, Daniel 2:28, Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26, Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER- -DIVIDER- [source]
See on the kindred noun φρόνησις wisdom Luke 1:17. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from σοφία which is mental excellence in its highest and fullest sense; and from σύνεσις intelligencewhich is combinative wisdom; wisdom in its critical applications. See Colossians 1:9, and compare Ephesians 1:8. [source]
See on Romans 11:7. Rev., hardening. [source]
Reverse Greek Commentary Search for Romans 11:25
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]