KJV: For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
YLT: for if thou, out of the olive tree, wild by nature, wast cut out, and, contrary to nature, wast graffed into a good olive tree, how much rather shall they, who are according to nature, be graffed into their own olive tree?
Darby: For if thou hast been cut out of the olive tree wild by nature, and, contrary to nature, hast been grafted into the good olive tree, how much rather shall they, who are according to nature be grafted into their own olive tree?
ASV: For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches , be grafted into their own olive tree?
| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| φύσιν | nature |
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Parse: Noun, Accusative Feminine Singular Root: φύσις Sense: nature. |
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| ἐξεκόπης | were cut off |
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Parse: Verb, Aorist Indicative Passive, 2nd Person Singular Root: ἐκκόπτω Sense: to cut out, cut off. |
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| ἀγριελαίου | a wild olive tree |
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Parse: Noun, Genitive Feminine Singular Root: ἀγριέλαιος Sense: of or belonging to the oleaster or wild olive. |
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| παρὰ | contrary to |
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Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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| ἐνεκεντρίσθης | were grafted |
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Parse: Verb, Aorist Indicative Passive, 2nd Person Singular Root: ἐγκεντρίζω Sense: to cut into for the sake of inserting a scion. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| καλλιέλαιον | a cultivated olive tree |
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Parse: Noun, Accusative Feminine Singular Root: καλλιέλαιος Sense: the garden olive as opposed to the wild olive. |
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| πόσῳ | how much |
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Parse: Interrogative / Indefinite Pronoun, Dative Neuter Singular Root: πόσος Sense: how great. |
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| μᾶλλον | more |
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Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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| οὗτοι | these |
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Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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| φύσιν | nature [are] |
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Parse: Noun, Accusative Feminine Singular Root: φύσις Sense: nature. |
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| ἐνκεντρισθήσονται | will be grafted into |
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Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: ἐγκεντρίζω Sense: to cut into for the sake of inserting a scion. |
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| ἰδίᾳ | own |
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Parse: Adjective, Dative Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| ἐλαίᾳ | olive tree |
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Parse: Noun, Dative Feminine Singular Root: ἐλαία Sense: an olive tree. |
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Greek Commentary for Romans 11:24
This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive (καλλιελαιος kallielaios the garden olive, καλλος kallos and ελαια elaia in Aristotle and a papyrus). [source]
Dative case. Another argument a fortiori, “how much more” God can graft the natural Israel back upon the spiritual Israel, if they become willing. [source]
See remarks on Romans 11:17. [source]
Reverse Greek Commentary Search for Romans 11:24
See on Matthew 24:32; see on Mark 11:8. The derivation of κλάδων branchesfrom κλάω tobreak, is exhibited in the word-play between the noun and the verb: kladon exeklasthesan A wild olive-tree ( ἀγριέλαιος )To be taken as an adjective, belonging to the wild olive. Hence Rev., correctly, rejects tree, since the Gentiles are addressed not as a whole but as individuals. Meyer says: “The ingrafting of the Gentiles took place at first only partially and in single instances; while the thou addressed cannot represent heathendom as a whole, and is also not appropriate to the figure itself; because, in fact, not whole trees, not even quite young ones are ingrafted, either with the stem or as to all their branches. Besides, Romans 11:24contradicts this view.” [source]
To be taken as an adjective, belonging to the wild olive. Hence Rev., correctly, rejects tree, since the Gentiles are addressed not as a whole but as individuals. Meyer says: “The ingrafting of the Gentiles took place at first only partially and in single instances; while the thou addressed cannot represent heathendom as a whole, and is also not appropriate to the figure itself; because, in fact, not whole trees, not even quite young ones are ingrafted, either with the stem or as to all their branches. Besides, Romans 11:24contradicts this view.” [source]
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]
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]
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]
Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
First aorist passive indicative of εκκλαω ekklaō Play on the word κλαδος klados (branch) and εκκλαω ekklaō to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). And thou (και συ kai su). An individual Gentile. Being a wild olive This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in Romans 11:24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was “contrary to nature” Wast grafted in (ενεκεντριστης enekentristhēs). First aorist passive indicative of ενκεντριζω enkentrizō to cut in, to graft, used by Aristotle. Belongs “to the higher Koiné{[28928]}š ” (literary Koiné{[28928]}š) according to Milligan. Partaker Corinthians-partner. Fatness (πιοτητος piotētos). Old word from πιων piōn (fat), only here in N.T. Note three genitives here “of the root of the fatness of the olive.” [source]
This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in Romans 11:24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was “contrary to nature” Wast grafted in (ενεκεντριστης enekentristhēs). First aorist passive indicative of ενκεντριζω enkentrizō to cut in, to graft, used by Aristotle. Belongs “to the higher Koiné{[28928]}š ” (literary Koiné{[28928]}š) according to Milligan. Partaker Corinthians-partner. Fatness (πιοτητος piotētos). Old word from πιων piōn (fat), only here in N.T. Note three genitives here “of the root of the fatness of the olive.” [source]
Lit., cut out. See on Luke 13:7, and compare Romans 11:24. [source]
Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (James 1:18). It is implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19, “the word of the kingdom - sown in his heart.” Grafted or graffed is expressed by a peculiar word, employed by Paul only, ἐγκεντρίζω , from κέντρον , a sharp point, thus emphasizing the fact of the incision required in grafting. See Romans 11:17, Romans 11:19, Romans 11:23, Romans 11:24. [source]
The article seems to point to what is known. For this original use of ελαια elaia see Romans 11:17, Romans 11:24. In Zechariah 4:2, Zechariah 4:3, Zechariah 4:14 the lampstand or candlestick (λυχνια luchnia) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical. [source]