KJV: (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
YLT: who is father of us all (according as it hath been written -- 'A father of many nations I have set thee,') before Him whom he did believe -- God, who is quickening the dead, and is calling the things that be not as being.
Darby: (according as it is written, I have made thee father of many nations,) before the God whom he believed, who quickens the dead, and calls the things which be not as being;
ASV: (as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were.
| γέγραπται | it has been written |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Πατέρα | A father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| πολλῶν | of many |
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Parse: Adjective, Genitive Neuter Plural Root: πολύς Sense: many, much, large. |
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| ἐθνῶν | nations |
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Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| τέθεικά | I have made |
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Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: τίθημι Sense: to set, put, place. |
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| κατέναντι | before |
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Parse: Preposition Root: κατέναντι Sense: over against, opposite before. |
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| οὗ | whom |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἐπίστευσεν | he believed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τοῦ | the [One] |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ζωοποιοῦντος | giving life |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: ζῳοποιέω Sense: to produce alive, begat or bear living young. |
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| τοὺς | to the |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| νεκροὺς | dead |
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Parse: Adjective, Accusative Masculine Plural Root: νεκρός Sense: properly. |
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| καλοῦντος | calling |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: καλέω Sense: to call. |
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| τὰ | the things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ὄντα | [into] being |
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Parse: Verb, Present Participle Active, Accusative Neuter Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὡς | even |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| ὄντα | existing |
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Parse: Verb, Present Participle Active, Accusative Neuter Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for Romans 4:17
Quotation from Genesis 17:5. Only true in the sense of spiritual children as already explained, father of believers in God. [source]
Incorporation of antecedent into the relative clause and attraction of the relative ωι hōi into ου hou See Mark 11:2 for κατεναντι katenanti “right in front of.” Calleth the things that are not as though they were (καλουντος τα μη οντα ως οντα kalountos ta mē onta hōs onta). “Summons the non-existing as existing.” Abraham‘s body was old and decrepit. God rejuvenated him and Sarah (Hebrews 11:19). [source]
“Summons the non-existing as existing.” Abraham‘s body was old and decrepit. God rejuvenated him and Sarah (Hebrews 11:19). [source]
See Genesis 17:5. Originally his name was Abram, exalted father; afterward Abraham, father of a multitude. [source]
Appointed or constituted. For a similar sense see Matthew 24:51; John 15:16, and note; Acts 13:47; 1 Timothy 2:7. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
This attribute of God is selected with special reference to the circumstances of Abraham as described in Romans 4:18, Romans 4:21. As a formal attribute of God it occurs 1 Samuel 2:6; John 5:21; 2 Corinthians 1:9; 1 Timothy 6:13. [source]
Reverse Greek Commentary Search for Romans 4:17
Named. See on Romans 4:17. Others, called from nothing. But the promise was made after Isaac was born. [source]
See on Romans 4:17. [source]
The divine Spirit, which was the living principle of the promise. Comp. Romans 4:17. The Spirit is called “the Spirit of the promise,” Ephesians 1:13. [source]
See on Romans 4:17. Referring to Paul's call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may include the entire chain of divine influences which led to his conversion and apostleship. He calls himself κλητὸς ἀπόστολος anapostle by call, Romans 1:1; 1 Corinthians 1:1. [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]