The Meaning of Romans 11:25 Explained

Romans 11:25

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;

KJV Reverse Interlinear

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. 

What does Romans 11:25 Mean?

Study Notes

fullness
The "fullness of the Gentiles" is the completion of the purpose of God in this age, viz. the outcalling from among the Gentiles of a people for Christ's name, "the church which is His body" Ephesians 1:22 ; Ephesians 1:23 Cf; Acts 15:14 ; Ephesians 4:11-13 ; 1 Corinthians 12:12 ; 1 Corinthians 12:13 . It must be distinguished from "the times of the Gentiles" Luke 21:24 .
mystery See note,
.
mysteries
A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:
(1) The mysteries of the kingdom of heaven Matthew 13:3-50 .
(2) the mystery of Israel's blindness during this age Romans 11:25 (with context);
(3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51 ; 1 Corinthians 15:52 ; 1 Thessalonians 4:14-17 .
(4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11 ; Romans 16:25 ; Ephesians 6:19 ; Colossians 4:3 .
(5) the mystery of the church as the bride of Christ Ephesians 5:28-32 .
(6) the mystery of the inliving Christ Galatians 2:20 ; Colossians 1:26 ; Colossians 1:27 .
(7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2 ; Colossians 2:9 ; 1 Corinthians 2:7 .
(8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16 .
(9) the mystery of iniquity 2 Thessalonians 2:7 ; Matthew 13:33 .
(10) the mystery of the seven stars Revelation 1:20 .
(11) the mystery of Babylon Revelation 17:5 ; Revelation 17:7 .
kingdom (See Scofield " Matthew 3:2 ") .
mystery See note,
.
mysteries
A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:
(1) The mysteries of the kingdom of heaven Matthew 13:3-50 .
(2) the mystery of Israel's blindness during this age Romans 11:25 (with context);
(3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51 ; 1 Corinthians 15:52 ; 1 Thessalonians 4:14-17 .
(4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11 ; Romans 16:25 ; Ephesians 6:19 ; Colossians 4:3 .
(5) the mystery of the church as the bride of Christ Ephesians 5:28-32 .
(6) the mystery of the inliving Christ Galatians 2:20 ; Colossians 1:26 ; Colossians 1:27 .
(7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2 ; Colossians 2:9 ; 1 Corinthians 2:7 .
(8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16 .
(9) the mystery of iniquity 2 Thessalonians 2:7 ; Matthew 13:33 .
(10) the mystery of the seven stars Revelation 1:20 .
(11) the mystery of Babylon Revelation 17:5 ; Revelation 17:7 .
kingdom (See Scofield " Matthew 3:2 ") .

Verse Meaning

A "mystery" in the New Testament refers to a truth previously unknown but now revealed. In the "mystery religions" of the Greco-Roman world, initiates received secret information that was unknown to non-initiates. A modern counterpart is the "secret societies" (e.g, the Masons, the Eastern Star, et al.). That revelation in this case was that Israel (ethnic Jews) would experience a partial hardening from God until the full number of elect Gentiles would be saved. God"s plan to put the nation of Israel aside temporarily should not make Gentile believers think too highly of themselves. God designed this plan to display His own glory.
We must be careful not to equate the modern State of Israel with the Israel spoken of in the Bible. Biblical Israel was a sovereign nation among nations in the world that lost its sovereignty when Nebuchadnezzar destroyed Jerusalem in586 B.C. Whereas some Jews today have organized the State of Israel, God has promised that He will yet cause the great majority of Jewish people to believe on His Son and return to the Promised Land as believers in Him. This will happen when Jesus Christ returns to the earth. He will then reestablish Israel as the people of God and reign over them as their Davidic King (cf. Zechariah 12-14). The present State of Israel is presently not enjoying the abundant blessings God promised to bring on Israel when Christ returns.
The "fullness of the Gentiles" (NASB) refers to the "full number of the Gentiles" (NIV cf. Romans 11:12; Luke 21:23-24; Acts 15:14). When all the Gentiles whom God has chosen for salvation during the present age of Jewish rejection (setting aside) have experienced salvation, God will precipitate a revival of faith among the Jews. Even though some Jews trust Christ now, God is not presently working through them as Israel as He will in the future (i.e, in the Millennium), after multitudes of them turn to faith in Christ. He is now working through the church.

Context Summary

Romans 11:25-36 - That God "might Have Mercy Upon All"
"Mysteries" are the reasons and principles of the divine procedure which are hidden from ordinary minds, but revealed to the children of God by the Spirit, who searches the deep things, 1 Corinthians 2:10. We cannot tell how near the brim we are, or when the fullness of the Gentiles will fill the predestined measure. It may be much nearer than we suppose, and then the door will be closed, and the Hebrew nation will be grafted in to serve the divine program in the last stages of human history. They are still beloved for their fathers' sake, and the day is coming when all their sins will be forgiven and taken away.
We may go a certain distance in the devout understanding of the ways of God, but there is a point beyond which we cannot advance; and as we gaze down into the profound abyss of the divine dealings, we must cry, O the depth! Romans 11:33. The origin, the maintenance, and the ultimate end of creation, providence, and redemption, is God. To Him must be the glory! In other words, we shall find that the whole story of sin, redemption, and salvation will unravel and reveal the nature of God, as the prismatic band of color the sunlight. [source]

Chapter Summary: Romans 11

1  God has not cast off all Israel
7  Some were elected, though the rest were hardened
16  There is hope of their conversion
18  The Gentiles may not exult over them;
26  for there is a promise of their salvation
33  God's judgments are unsearchable

Greek Commentary for Romans 11:25

This mystery [το μυστηριον τουτο]
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 your own conceits [εν εαυτοις προνιμοι]
“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]
A hardening [πωρωσις]
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]
In part [απο μερους]
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]
Until the fulness of the Gentiles be come in [αχρι ου το πληρωμα των ετνων εισελτηι]
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]
For fulness of the Gentiles [το πληρωμα των ετνων]
(το πληρωμα των ετνων — to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Mystery [μυστήριον]
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]
In part [ἀπὸ μέρους]
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]

Wise [φρόνιμοι]
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]
Blindness [πώρωσις]
See on Romans 11:7. Rev., hardening. [source]

Reverse Greek Commentary Search for Romans 11:25

Mark 3:5 Hardness [πωρώσει]
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]
Luke 1:17 Wisdom [φρονήσει]
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]
Luke 14:23 Hedges []
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]
Luke 14:23 That my house may be filled [ινα γεμιστηι μου ο οικος]
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]
Luke 21:24 Shall be led captive [αιχμαλωτιστησονται]
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]
Luke 21:24 Until the times of the Gentiles be fulfilled [αχρι ου πληρωτωσιν καιροι ετνων]
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]
Romans 16:25 Mystery []
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]
Romans 15:15 In some sort [ἀπὸ μέρους]
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]
Romans 12:16 In your own conceits [παῤ ἑαυτοῖς]
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]
Romans 11:11 Their loss [το ηττημα αυτων]
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]
Romans 11:11 How much more? [ποσωι μαλλον]
Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 11:11 By their fall [τωι αυτων παραπτωματι]
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]
Romans 11:11 For to provoke them to jealousy [εις το παραζηλωσαι]
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]
1 Corinthians 2:7 In a mystery []
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]
1 Corinthians 2:1 Testimony [μαρτύριον]
Some of the best texts read μυστήριον mysterySo Rev. See on Romans 11:25. [source]
1 Corinthians 13:2 All mysteries [τὰ μυστήρια πάντα]
The mysteries, all of them. See on Romans 11:25. The article indicates the well-known spiritual problems which exercise men's minds. [source]
1 Corinthians 12:27 In particular [ἐκ μέρους]
Rev., better, severally. Each according to his own place and function. See on part, Romans 11:25. [source]
1 Corinthians 12:27 Severally [εκ μερους]
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]
Ephesians 6:19 Mystery []
See on Romans 11:25; see on Colossians 1:26. [source]
Ephesians 3:4 Mystery of Christ []
The mystery which is Christ. See on Colossians 1:26; see on Romans 11:25. [source]
Ephesians 1:9 The mystery of His will []
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]
Ephesians 4:18 In their understanding [τηι διανοιαι]
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]
Ephesians 4:18 Because of the ignorance [αγνοεω]
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]
Ephesians 4:18 Hardening [pōrōsin)]
Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mark 3:5; Romans 11:25. [source]
Colossians 1:26 The mystery []
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]
1 Thessalonians 4:13 I would not have you to be ignorant [οὐ θέλομεν ὑμᾶς ἀγνοεῖν]
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]
1 Timothy 1:13 Persecutor [διωκτης]
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]
1 Timothy 1:13 I obtained mercy [ελεητην]
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]
1 Timothy 1:13 In unbelief [εν απιστιαι]
See Romans 11:20, Romans 11:25. [source]
1 Timothy 2:1 Intercessions [εντευχεις]
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]
1 Timothy 1:13 Though I was [οντα]
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]

What do the individual words in Romans 11:25 mean?

Not for I want you to be ignorant brothers of the mystery this that not you may be in yourselves wise that a hardening in part - to Israel has happened until that the fullness of the Gentiles may come in
Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν ἀδελφοί τὸ μυστήριον τοῦτο ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ

θέλω  I  want 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
ἀγνοεῖν  to  be  ignorant 
Parse: Verb, Present Infinitive Active
Root: ἀγνοέω  
Sense: to be ignorant, not to know.
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.
τὸ  of  the 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
μυστήριον  mystery 
Parse: Noun, Accusative Neuter Singular
Root: μυστήριον  
Sense: hidden thing, secret, mystery.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἦτε  you  may  be 
Parse: Verb, Present Subjunctive Active, 2nd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἑαυτοῖς  yourselves 
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
φρόνιμοι  wise 
Parse: Adjective, Nominative Masculine Plural
Root: φρόνιμος  
Sense: intelligent, wise.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
πώρωσις  a  hardening 
Parse: Noun, Nominative Feminine Singular
Root: πήρωσις 
Sense: the covering with a callus.
μέρους  part 
Parse: Noun, Genitive Neuter Singular
Root: μέρος  
Sense: a part.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
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).
γέγονεν  has  happened 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
ἄχρι  until 
Parse: Preposition
Root: ἄχρι  
Sense: until, unto, etc.
οὗ  that 
Parse: Personal / Relative Pronoun, Genitive Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
πλήρωμα  fullness 
Parse: Noun, Nominative Neuter Singular
Root: πλήρωμα  
Sense: that which is (has been) filled.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
ἐθνῶν  Gentiles 
Parse: Noun, Genitive Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
εἰσέλθῃ  may  come  in 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.