KJV: That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
YLT: that is, the children of the flesh -- these are not children of God; but the children of the promise are reckoned for seed;
Darby: That is, they that are the children of the flesh, these are not the children of God; but the children of the promise are reckoned as seed.
ASV: That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed.
| τοῦτ’ | That |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| τέκνα | children |
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Parse: Noun, Nominative Neuter Plural Root: τέκνον Sense: offspring, children. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| σαρκὸς | flesh |
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Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| ταῦτα | these [are] |
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Parse: Demonstrative Pronoun, Nominative Neuter Plural Root: οὗτος Sense: this. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of 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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| ἐπαγγελίας | promise |
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Parse: Noun, Genitive Feminine Singular Root: ἐπαγγελία Sense: announcement. |
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| λογίζεται | are regarded |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: λογίζομαι Sense: to reckon, count, compute, calculate, count over. |
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| σπέρμα | offspring |
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Parse: Noun, Accusative Neuter Singular Root: σπέρμα Sense: from which a plant germinates. |
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Greek Commentary for Romans 9:8
Not through Ishmael, but through Isaac. Only the children of the promise are “children of God” (τεκνα του τεου tekna tou theou) in the full sense. He is not speaking of Christians here, but simply showing that the privileges of the Jews were not due to their physical descent from Abraham. Cf. Luke 3:8. [source]
The Old-Testament saying amounts to this. [source]
Originating from the divine promise. See Galatians 4:23. [source]
Reverse Greek Commentary Search for Romans 9:8
For the phrase λογίζεσθαι εἰς toreckon unto, compare Romans 2:26; Romans 9:8, where εἰς is rendered for. The verb is also used with ὡς asSo Romans 8:36; 1 Corinthians 4:1. So in Sept., εἰς , Psalm 56:1-13:31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17: ὡς . Genesis 31:15; Job 41:20; Psalm 44:22; Isaiah 5:28; Isaiah 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Romans 4:5. [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]
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]
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]
Physical descent here, but spiritual seed by promise in Romans 9:8. He quotes Genesis 21:12. [source]
The literal Israel, the Jewish people, not the spiritual Israel (Ισραηλ κατα πνευμα Israēl kata pneuma) composed of both Jews and Gentiles, the true children of faith (Romans 2:28; Romans 9:8; Galatians 3:7). [source]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]