KJV: As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
YLT: according as it hath been written, 'Lo, I place in Sion a stone of stumbling and a rock of offence; and every one who is believing thereon shall not be ashamed.'
Darby: according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on him shall not be ashamed.
ASV: even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame.
| 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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| Ἰδοὺ | Behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| τίθημι | I lay |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: τίθημι Sense: to set, put, place. |
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| Σιὼν | Zion |
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Parse: Noun, Dative Feminine Singular Root: Σιών Sense: the hill on which the higher and more ancient part of Jerusalem was built. |
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| λίθον | a stone |
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Parse: Noun, Accusative Masculine Singular Root: λίθος Sense: a stone. |
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| προσκόμματος | of stumbling |
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Parse: Noun, Genitive Neuter Singular Root: πρόσκομμα Sense: a stumbling block. |
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| πέτραν | a rock |
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Parse: Noun, Accusative Feminine Singular Root: πέτρα Sense: a rock, cliff or ledge. |
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| σκανδάλου | of offense |
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Parse: Noun, Genitive Neuter Singular Root: σκάνδαλον Sense: the movable stick or trigger of a trap, a trap stick. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| πιστεύων | believing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| οὐ | never |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| καταισχυνθήσεται | will be put to shame |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: καταισχύνω Sense: to dishonour, disgrace. |
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Greek Commentary for Romans 9:33
Paul repeats the phrase just used in the whole quotation from Isaiah 8:14 with the same idea in “a rock of offence” ( πετραν σκανδαλου petran skandalou “a rock of snare,” a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from Isaiah 28:16 . However, the Hebrew means “shall not make haste” rather than “shall not be put to shame.” In 1 Peter 2:8 we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian Testimonia like Cyprian‘s later. [source]
See on Matthew 5:29; see on Matthew 16:23. [source]
The Hebrew in Isaiah 28:16is, shall not make haste, or flee hastily. The quotation combines Isaiah 8:4and Isaiah 28:16. [source]
Reverse Greek Commentary Search for Romans 9:33
So exactly Matthew 13:56, were made to stumble in him, trapped like game by the πετρα σκανδαλου skandalon because they could not explain him, having been so recently one of them. “The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became - προπητης petra skandalou (1 Peter 2:7, 1 Peter 2:8; Romans 9:33) to those who disbelieved” (Swete). Both Mark and Matthew 13:57, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet‘s lack of honour in his own country. John 4:44 quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet They stumble at Jesus today as the townspeople of Nazareth did.In his own house (en tēi oikiāi autou). Also in Matthew 13:57. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John 7:5). This puzzle was the greatest of all. [source]
, trapped like game by the πετρα σκανδαλου skandalon because they could not explain him, having been so recently one of them. “The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became - προπητης petra skandalou (1 Peter 2:7, 1 Peter 2:8; Romans 9:33) to those who disbelieved” (Swete). Both Mark and Matthew 13:57, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet‘s lack of honour in his own country. John 4:44 quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet They stumble at Jesus today as the townspeople of Nazareth did.In his own house (en tēi oikiāi autou). Also in Matthew 13:57. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John 7:5). This puzzle was the greatest of all. [source]
For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of τιτημι tithēmi as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Romans 9:33; 1 Peter 2:16.) who love darkness rather than light (John 3:19), he will be the cause of rising for others (Romans 6:4, Romans 6:9; Ephesians 2:6). “Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Compare Romans 9:32, Romans 9:33; Romans 14:20. Σκάνδαλον occasionof falling is also rendered stumbling-block in other passages. Some regard the two as synonymous, others as related to different results in the case of the injured brother. So Godet, who refers stumbling-block to that which results in a wound, and cause of stumbling to that which causes a fall or sin. [source]
The quotation from Isaiah 28:16is repeated (see Romans 9:33) with the addition of everyone, whosoever. [source]
Paul adds this word to the quotation from Isaiah 28:16 already made in Romans 9:33. [source]
Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. [source]
Articular present active infinitive of τιτημι tithēmi in apposition with τουτο touto accusative case after κρινατε krinate “Judge this rather, the not putting a stumbling block (see note on Romans 9:32 for προσκομμα proskomma) or a trap (σκανδαλον skandalon Romans 9:33) for his brother” (αδελπωι adelphōi dative of disadvantage). [source]
For what is on the table, “a feast.” A snare (εις παγιδα eis pagida). From πηγνυμι pēgnumi to make fast, old word for snares for birds and beasts. See Luke 21:35. Εις Eis in predicate with γινομαι ginomai is a translation-Hebraism. A trap Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
N.T.oLit. are allegorised. From ἄλλο another ἀγορεύειν tospeak. Hence, things which are so spoken as to give a different meaning from that which the words express. For parable, allegory, fable, and proverb, see on Matthew 13:3. An allegory is to be distinguished from a type. An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in John href="/desk/?q=joh+3:14&sr=1">John 3:14. Comp. Romans 5:14; 1 Corinthians 10:6, 1 Corinthians 10:11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense; and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: “Thus have ye make the commandment of God of none effect through your tradition.” Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly says: “Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be far stranger if it had not conformed with the natural modes of thought and association in his own day.” His familiarity with this style of exposition gave him a real advantage in dealing with Jews. -DIVIDER- -DIVIDER- It is a much-mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems improbable that, as Dr. Bruce puts it: “it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination.” Comp. the argument in Galatians 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Romans 2:24; Romans 9:33; 1 Corinthians 2:9; 1 Corinthians 9:9, 1 Corinthians 9:10; 1 Corinthians 10:1-4. [source]
The quotation is probably a combination and free rendering of Isaiah 60:1; Isaiah 26:19. For similar combinations see on Romans 3:10; see on Romans 9:33. By some the words are regarded as the fragment of a hymn. [source]
This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ uponand the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6(all citations), and Romans 4:18; Luke 24:25. [source]
See Romans 9:33. [source]