KJV: Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
YLT: And it is not possible that the word of God hath failed; for not all who are of Israel are these Israel;
Darby: Not however as though the word of God had failed; for not all are Israel which are of Israel;
ASV: But it is not as though the word of God hath come to nought. For they are not all Israel, that are of Israel:
| Οὐχ | [It is] not |
|
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
|
| δὲ | however |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| ἐκπέπτωκεν | has failed |
|
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἐκπίπτω Sense: to fall out of, to fall down from, to fall off. |
|
| λόγος | word |
|
Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| οἱ | who [are] |
|
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| Ἰσραήλ | Israel |
|
Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
|
| οὗτοι | [are] these |
|
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
|
| Ἰσραήλ | Israel |
|
Parse: Noun, Nominative Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
|
Greek Commentary for Romans 9:6
Supply εστιν estin after ουχ ouch “But it is not such as that,” an old idiom, here alone in N.T. [source]
Perfect active indicative of εκπιπτω ekpiptō old verb, to fall out. For they are not all Israel, which are of Israel (ου γαρ παντες οι εχ Ισραηλ ουτοι Ισραηλ ou gar pantes hoi ex Israēl houtoi Israēl). “For not all those out of Israel (the literal Jewish nation), these are Israel (the spiritual Israel).” This startling paradox is not a new idea with Paul. He had already shown (Galatians 3:7-9) that those of faith are the true sons of Abraham. He has amplified that idea also in Romans 4. So he is not making a clever dodge here to escape a difficulty. He now shows how this was the original purpose of God to include only those who believed. Seed of Abraham Physical descent here, but spiritual seed by promise in Romans 9:8. He quotes Genesis 21:12. [source]
“For not all those out of Israel (the literal Jewish nation), these are Israel (the spiritual Israel).” This startling paradox is not a new idea with Paul. He had already shown (Galatians 3:7-9) that those of faith are the true sons of Abraham. He has amplified that idea also in Romans 4. So he is not making a clever dodge here to escape a difficulty. He now shows how this was the original purpose of God to include only those who believed. [source]
Physical descent here, but spiritual seed by promise in Romans 9:8. He quotes Genesis 21:12. [source]
Rev., but it is not as though. The thought is abruptly introduced. I am not speaking of a matter of such a nature as that the doctrine of faith involves the failure of God's promises to Israel. [source]
Lit., has fallen out. Rev., come to nought. [source]
Reverse Greek Commentary Search for Romans 9:6
“We are Abraham‘s seed,” the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Galatians 4:22.). Yes, but the Jews came to rely solely on mere physical descent (Matthew 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Matthew 3:7; Romans 9:6.). And have never yet been in bondage to any man Perfect active indicative of δουλευω douleuō to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. “These poor believers soon come to the end of their faith” (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth. [source]
This phrase in Galatians 3:29; 2 Timothy 1:1. See the promise in 2 Samuel 7:2; Psalm 132:11; Isaiah 11:1, Isaiah 11:10; Jeremiah 23:5.; Zechariah 3:8. In Zechariah 3:8 the verb αγω agō is used of the sending of the Messiah as here. A Saviour Jesus (Σωτηρα Ιησουν Sōtēra Iēsoun). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with “this man” (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By “Israel” here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans 9:6.). [source]
Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with “this man” (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By “Israel” here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans 9:6.). [source]
Lit., abide, continue: remain unchangeable. This unchangeableness of purpose was conveyed in His declaration to Rebecca. Contrast with come to nought (Romans 9:6). [source]
Second aorist active infinitive of the common verb καταγω katagō to bring or lead down. It is dependent on the preceding verb αναβησεται anabēsetai (shall ascend). Τουτ εστιν Tout' estin (that is) is what is called Midrash or interpretation as in Romans 9:8. It occurs three times here (Romans 9:6-8). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ. [source]
As in Romans 9:6-13. The election is all of God. Romans 11:6 explains it further. [source]
From which the first fruit came. See note on Romans 9:21. Apparently the patriarchs are the first fruit. The root (η ριζα hē riza). Perhaps Abraham singly here. The metaphor is changed, but the idea is the same. Israel is looked on as a tree. But one must recall and keep in mind the double sense of Israel in Romans 9:6. (the natural and the spiritual). [source]
Perhaps Abraham singly here. The metaphor is changed, but the idea is the same. Israel is looked on as a tree. But one must recall and keep in mind the double sense of Israel in Romans 9:6. (the natural and the spiritual). [source]
Paul had already alluded to this fact in Romans 9:6. (cf. Galatians 3:7-9). Now he proceeds to prove it from the Old Testament. [source]
Second aorist active subjunctive with μη mē like Deuteronomy 8:17. To say in the heart is to think (Matthew 3:9). That is, to bring Christ down (τουτ εστιν Χριστον καταγαγειν tout' estin Christon katagagein). Second aorist active infinitive of the common verb καταγω katagō to bring or lead down. It is dependent on the preceding verb αναβησεται anabēsetai (shall ascend). Τουτ εστιν Tout' estin (that is) is what is called Midrash or interpretation as in Romans 9:8. It occurs three times here (Romans 9:6-8). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ. [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]
Thrice repeated, in order to emphasize the universality of the Gospel against the intellectual exclusiveness encouraged by the false teachers. For similar emphatic repetitions of all or every, compare 1 Corinthians 10:1, 1 Corinthians 10:2; 1 Corinthians 12:13; Romans 9:6, Romans 9:7; Romans 11:32, etc. [source]
Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes: one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah. The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are “christianized and heightened in their meaning, and the word “Israel” is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God.” See Romans 2:28, Romans 2:29; Romans 9:6, Romans 9:7; Galatians 6:16; Philemon 3:3. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In Revelation 7:3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty-four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world-wide harvest and vintage of the earth. The one hundred and forty-four thousand in chapter 14, have the Father's name written in their foreheads; and in Revelation 22:4, all the inhabitants of the New Jerusalem are so marked. In Revelation 21:12, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See Revelation 13:16, Revelation 13:17; Revelation 14:9; Revelation 16:2; Revelation 19:20; Revelation 20:4. The plagues threaten both Jews and Gentiles, as the sealing protects all. -DIVIDER- -DIVIDER- [source]