KJV: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
YLT: who are Israelites, whose is the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises,
Darby: who are Israelites; whose is the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises;
ASV: who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God , and the promises;
Paul shared much in common with his blood brothers. "Israelites" connotes the chosen people of God whereas "Jews" simply distinguishes them from Gentiles. [1] Here the apostle pointed out further advantages of the Jews (cf. Romans 3:2). He named eight of their special blessings in Romans 9:4-5. [source][source][source]
God graciously had adopted Israel, as He had Christians (cf. Romans 8:15; Exodus 4:22; Deuteronomy 14:1-2). The Israelites had the glory of God"s presence among them, as Christians have the glory of God within us through His indwelling Spirit ( Exodus 40:34; 1 Kings 8:11). God took the initiative in reaching out to Israel with covenants that bound Him and the nation together (i.e, the Abrahamic, Mosaic, Davidic, and New Covenants). He has reached out to us with the gospel and the New Covenant with the same result. The "giving" (NASB not "receiving," NIV) of the Mosaic Law was a great privilege for Israel that corresponds to the teaching of Christ for Christians. The Jewish sacrificial system enabled Israel to have fellowship with God, now available through the high priestly work of Christ. The promises revealed to the patriarchs guaranteed God"s action for them, just as God"s promises to Christians guarantee His action for us ( Romans 8:31). [source][source][source]
"He also gave them His Law to govern their political, social, and religious life, and to guarantee His blessing if they obeyed." [2][source]
Context Summary
Romans 9:1-13 - Longing For His Kinsmen
Our consciences should be continually bathed in the light and warmth of the Holy Spirit, Romans 9:1, that the inward witness may be maintained in its integrity. We must love as Moses and Paul did, Romans 9:3, before we can understand Exodus 32:32 and Galatians 3:10. The Hebrew nation was marvelously privileged by adoption as God's firstborn, by having the Shekinah glory and by being called to maintain the witness of the Temple and its services, Romans 9:4. But these privileges were granted, not for the nation itself, but for the blessing of mankind. This is the meaning of election. There are elect races, elect nations, elect souls, that they may be able to impart of what they have received, and communicate whatever advantages have been entrusted.
The sorrowful admission must be made that a very large proportion of the Hebrew race had missed the privileges to which they were entitled, because they had regarded these merely as intended for their own comfort and enrichment, Romans 9:6. This was the outstanding difference between Esau and Jacob. It is plain that the hatred in Romans 9:13 means nothing more than relative repudiation, as it does in Matthew 6:24 and Luke 14:26. No personal animosity can obtain in the nature of the God of love except that He withholds from the recreant soul the full manifestation and outflow of His love. [source]
Chapter Summary: Romans 9
1Paul is sorry for the Jews 7All of Abraham not of the promise 18God's sovereignty 25The calling of the Gentiles and rejecting of the Jews, foretold 32The cause of their stumbling
Greek Commentary for Romans 9:4
Who [οιτινες] The very ones who, inasmuch as they. [source]
Israelites [Ισραηλειται] Covenant name of the chosen people. Whose (ων hōn). Predicate genitive of the relative, used also again with οι πατερες hoi pateres For “the adoption” (η υιοτεσια hē huiothesia) see note on Romans 8:15. The glory The Shekinah Glory of God (Romans 3:23) and used of Jesus in James 2:1. The covenants (αι διατηκαι hai diathēkai). Plural because renewed often (Genesis 6:18; Genesis 9:9; Genesis 15:18; Genesis 17:2,Genesis 17:7,Genesis 17:9; Exodus 2:24). The giving of the law Old word, here only in N.T., from νομος nomos and τιτημι tithēmi The service (η λατρεια hē latreia). The temple service (Hebrews 9:1,Hebrews 9:6). The fathers The patriarchs (Acts 3:13; Acts 7:32). [source]
Whose [ων] Predicate genitive of the relative, used also again with οι πατερες hoi pateres For “the adoption” (η υιοτεσια hē huiothesia) see note on Romans 8:15. [source]
The giving of the law [η νομοτεσια] Old word, here only in N.T., from νομος nomos and τιτημι tithēmi The service (η λατρεια hē latreia). The temple service (Hebrews 9:1,Hebrews 9:6). The fathers The patriarchs (Acts 3:13; Acts 7:32). [source]
Who [οἵτινες] The double relative characterizes the Israelites with their call and privileges as such that for them he could even wish himself accursed. [source]
The glory [] The visible, luminous appearance of the divine presence was called by the Israelites the glory of Jahveh, or, in rabbinical phrase, the Shekinah. See Exodus 24:16; Exodus 40:34,Exodus 40:35; Ezekiel 1:28; Hebrews 9:5. Not the final glory of God's kingdom; for this belongs to the Gentiles as well as to the Jews. [source]
The promises [] The collective messianic promises on which the covenants were based. The word originally means announcement. See on Acts 1:4. [source]
Reverse Greek Commentary Search for Romans 9:4
John 4:22Is of the Jews [] Rev., rightly, from the Jews ( ἐκ ). Not therefore belongs to, but proceeds from. See Isaiah href="/desk/?q=isa+2:3&sr=1">Isaiah 2:3; Micah 4:2. Even the Old Testament idea of salvation is bound up with Christ. See Romans 9:4,Romans 9:5. The salvation is from the Jews, even from that people which has rejected it. See on John 1:19. On the characteristic is from, see on John 1:46. The passage illustrates John's habit of confirming the divine authority of the Old Testament revelation, and of showing its fulfillment in Christ. [source]
Acts 19:9But when some were hardened [ως δε τινες εσκληρυνοντο] Imperfect passive of σκληρυνω sklērunō causative like hiphil in Hebrew, to make hard In lxx and Hippocrates and Galen (in medical writings). In N.T. only here and Romans 9:18 and Romans 9:4 times in Hebrews 3:8,Hebrews 3:13,Hebrews 3:15; Hebrews 4:7,Hebrews 4:8 quoting and referring to Psalm 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. [source]
Romans 12:1Which is your reasonable service [τὴν λογικὴν λατρείαν] Explaining the whole previous clause. Service, see on Romans 9:4. The special word for the service rendered by the Israelites as the peculiar people of God is very significant here. Reasonable, not in the popular sense of the term, as a thing befitting or proper, but rational, as distinguished from merely external or material. Hence nearly equivalent to spiritual. So Rev., in margin. It is in harmony with the highest reason. [source]
Romans 1:9I serve [λατρεύω] See on Luke 1:74. The word was used in a special sense to denote the service rendered to Jehovah by the Israelites as His peculiar people. See Romans 9:4; Acts 26:7. Compare Hebrews 9:1,Hebrews 9:6. As in his Philippian letter, Paul here appropriates the Jewish word for the spiritual Christian service. See on Philemon 3:3. [source]
Romans 11:28Enemies [εχτροι] Treated as enemies (of God), in passive sense, because of their rejection of Christ (Romans 11:10), just as αγαπητοι agapētoi (beloved) is passive. As touching the election (κατα την εκλογην kata tēn eklogēn). “According to the election” (the principle of election, not as in Romans 11:5. the elect or abstract for concrete). For the fathers‘ sake As in Romans 9:4; Romans 11:16. [source]
Romans 11:29Without repentance [αμεταμελητα] See note on 2 Corinthians 7:10 for this word It is not αμετανοητον ametanoēton (Romans 2:5) from α a privative and μετανοεω metanoeō to change one‘s mind. God is not sorry for his gifts to and calling of the Jews (Romans 9:4.). [source]
Romans 12:1By the mercies [δια των οικτιρμων] “By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι parastēsai). First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13,Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8,Romans 6:11,Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 12:1Bodies [σωματα] So literally as in Romans 6:13,Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8,Romans 6:11,Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 12:1Acceptable [ευαρεστον] “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 12:1Which is your reasonable service [tēn logikēn humōn latreian)] “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 15:8That he might confirm [εις το βεβαιωσαι] Purpose clause with εις το eis to and the infinitive βεβαιωσαι bebaiōsai (first aorist active of βεβαιοω bebaioō to make stand). The promises given unto the fathers (τας επαγγελιας των πατερων tas epaggelias tōn paterōn). No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on Romans 9:4,Romans 9:5. [source]
Romans 15:8The promises given unto the fathers [τας επαγγελιας των πατερων] No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on Romans 9:4,Romans 9:5. [source]
Galatians 4:4Born under the law [γενομενον υπο νομον] He not only became a man, but a Jew. The purpose Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15,Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Galatians 4:4Born of a woman [γενομενον εκ γυναικος] As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” He not only became a man, but a Jew. The purpose (ινα hina) of God thus was plainly to redeem (εχαγορασηι exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα hina) was that we (Jew and Gentile) might receive (απολαβωμεν apolabōmen second aorist active subjunctive of απολαμβανω apolambanō), not get back (Luke 15:27), but get from (απο apo) God the adoption (την υιοτεσιαν tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15,Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Ephesians 1:5Unto adoption as sons [εις υιοτεσιαν] For this interesting word see note on Galatians 4:5 (included with discussion of Galatians 4:4). Also see Romans 8:15; Romans 9:4. Unto himself (εις αυτον eis auton). Unto God. According to the good pleasure of his will Here ευδοκιαν eudokian means purpose like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
Philippians 3:5Of the stock of Israel [] Not a proselyte, but of the original stock ( γένους ); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on Acts 3:12, and compare Romans 9:4; Romans 11:1; John 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See Genesis 32:28. [source]
Titus 1:2Promised [επηγγειλατο] First aorist middle indicative of επαγγελλω epaggellō Antithesis in επανερωσεν δε ephanerōsen de (manifested) in Titus 1:3 (first aorist active indicative of πανεροω phaneroō). Same contrast in Romans 16:25; Colossians 1:26. Before times eternal (προ χρονων αιωνων pro chronōn aiōnōn). Not to God‘s purpose before time began (Ephesians 1:4; 2 Timothy 1:9), but to definite promises (Romans 9:4) made in time (Lock). “Long ages ago.” See note on Romans 16:25. [source]
Hebrews 8:6Was established upon better promises [ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται] For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [source]
Hebrews 7:10When Melchisedec met him [] In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. Romans 9:4,Romans 9:5. [source]
Hebrews 9:1Even the first covenant [και η πρωτη] Και Kai (even) is doubtful. No word for covenant with πρωτε prōte (cf. Hebrews 8:7). Had Imperfect active, used to have. Ordinances Regulations (from δικαιοω dikaioō) as in Luke 1:6; Romans 5:16. Of divine service No word for “divine,” though worship is meant as in Romans 9:4; Philemon 3:3. Genitive case. And its sanctuary, a sanctuary of this world By το αγιον to hagion the author describes the whole sanctuary (Exodus 36:3; Numbers 3:38) like των αγιων tōn hagiōn in Hebrews 8:2. Κοσμικον Kosmikon is a late adjective (Aristotle, Plutarch) from κοσμος kosmos relating to this world, like επι γης epi gēs (upon earth) of Hebrews 8:4. It is in the predicate position, not attributive. [source]
Revelation 22:3Shall serve [λατρεύσουσιν] See on Luke 1:74. Rev., do Him service. The word originally means to serve for hire. In the New Testament, of the worship or service of God in the use of the rites intended for His worship. It came to be used by the Jews in a very special sense, to denote the service rendered to Jehovah by the Israelites as His peculiar people. See Romans 9:4; Acts 26:7; Hebrews 9:1,Hebrews 9:6. Hence the significant application of the term to Christian service by Paul in Philemon 3:3. [source]
What do the individual words in Romans 9:4 mean?
whoareIsraeliteswhose [is]thedivine adoption as sonsandglorythecovenantslawgivingservicepromises
Parse: Noun, Nominative Feminine Plural
Root: διαθήκη
Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will.
Greek Commentary for Romans 9:4
The very ones who, inasmuch as they. [source]
Covenant name of the chosen people. Whose (ων hōn). Predicate genitive of the relative, used also again with οι πατερες hoi pateres For “the adoption” (η υιοτεσια hē huiothesia) see note on Romans 8:15. The glory The Shekinah Glory of God (Romans 3:23) and used of Jesus in James 2:1. The covenants (αι διατηκαι hai diathēkai). Plural because renewed often (Genesis 6:18; Genesis 9:9; Genesis 15:18; Genesis 17:2, Genesis 17:7, Genesis 17:9; Exodus 2:24). The giving of the law Old word, here only in N.T., from νομος nomos and τιτημι tithēmi The service (η λατρεια hē latreia). The temple service (Hebrews 9:1, Hebrews 9:6). The fathers The patriarchs (Acts 3:13; Acts 7:32). [source]
Predicate genitive of the relative, used also again with οι πατερες hoi pateres For “the adoption” (η υιοτεσια hē huiothesia) see note on Romans 8:15. [source]
The Shekinah Glory of God (Romans 3:23) and used of Jesus in James 2:1. The covenants (αι διατηκαι hai diathēkai). Plural because renewed often (Genesis 6:18; Genesis 9:9; Genesis 15:18; Genesis 17:2, Genesis 17:7, Genesis 17:9; Exodus 2:24). The giving of the law Old word, here only in N.T., from νομος nomos and τιτημι tithēmi The service (η λατρεια hē latreia). The temple service (Hebrews 9:1, Hebrews 9:6). The fathers The patriarchs (Acts 3:13; Acts 7:32). [source]
Plural because renewed often (Genesis 6:18; Genesis 9:9; Genesis 15:18; Genesis 17:2, Genesis 17:7, Genesis 17:9; Exodus 2:24). [source]
Old word, here only in N.T., from νομος nomos and τιτημι tithēmi The service (η λατρεια hē latreia). The temple service (Hebrews 9:1, Hebrews 9:6). The fathers The patriarchs (Acts 3:13; Acts 7:32). [source]
The temple service (Hebrews 9:1, Hebrews 9:6). [source]
The patriarchs (Acts 3:13; Acts 7:32). [source]
The double relative characterizes the Israelites with their call and privileges as such that for them he could even wish himself accursed. [source]
See on Acts 3:12. [source]
See on Romans 8:15. Israel is always represented as the Lord's son or first-born among all peoples. Exodus 4:22; Deuteronomy 14:1; Hosea 11:1. [source]
The visible, luminous appearance of the divine presence was called by the Israelites the glory of Jahveh, or, in rabbinical phrase, the Shekinah. See Exodus 24:16; Exodus 40:34, Exodus 40:35; Ezekiel 1:28; Hebrews 9:5. Not the final glory of God's kingdom; for this belongs to the Gentiles as well as to the Jews. [source]
See on Matthew 26:28. Those concluded with the patriarchs since Abraham. See Galatians 3:16, Galatians 3:17; Ephesians 2:12. The plural never occurs in the Old Testament. See on Hebrews 9:16. [source]
The act of giving, with a secondary reference to the substance of the law; legislation. [source]
See on John 16:2; see on Luke 1:74; see on Revelation 22:3; see on Philemon 3:3. Here the sum total of the Levitical services instituted by the law. [source]
The collective messianic promises on which the covenants were based. The word originally means announcement. See on Acts 1:4. [source]
Reverse Greek Commentary Search for Romans 9:4
Rev., rightly, from the Jews ( ἐκ ). Not therefore belongs to, but proceeds from. See Isaiah href="/desk/?q=isa+2:3&sr=1">Isaiah 2:3; Micah 4:2. Even the Old Testament idea of salvation is bound up with Christ. See Romans 9:4, Romans 9:5. The salvation is from the Jews, even from that people which has rejected it. See on John 1:19. On the characteristic is from, see on John 1:46. The passage illustrates John's habit of confirming the divine authority of the Old Testament revelation, and of showing its fulfillment in Christ. [source]
Imperfect passive of σκληρυνω sklērunō causative like hiphil in Hebrew, to make hard In lxx and Hippocrates and Galen (in medical writings). In N.T. only here and Romans 9:18 and Romans 9:4 times in Hebrews 3:8, Hebrews 3:13, Hebrews 3:15; Hebrews 4:7, Hebrews 4:8 quoting and referring to Psalm 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. [source]
Explaining the whole previous clause. Service, see on Romans 9:4. The special word for the service rendered by the Israelites as the peculiar people of God is very significant here. Reasonable, not in the popular sense of the term, as a thing befitting or proper, but rational, as distinguished from merely external or material. Hence nearly equivalent to spiritual. So Rev., in margin. It is in harmony with the highest reason. [source]
See on Luke 1:74. The word was used in a special sense to denote the service rendered to Jehovah by the Israelites as His peculiar people. See Romans 9:4; Acts 26:7. Compare Hebrews 9:1, Hebrews 9:6. As in his Philippian letter, Paul here appropriates the Jewish word for the spiritual Christian service. See on Philemon 3:3. [source]
Treated as enemies (of God), in passive sense, because of their rejection of Christ (Romans 11:10), just as αγαπητοι agapētoi (beloved) is passive. As touching the election (κατα την εκλογην kata tēn eklogēn). “According to the election” (the principle of election, not as in Romans 11:5. the elect or abstract for concrete). For the fathers‘ sake As in Romans 9:4; Romans 11:16. [source]
As in Romans 9:4; Romans 11:16. [source]
See note on 2 Corinthians 7:10 for this word It is not αμετανοητον ametanoēton (Romans 2:5) from α a privative and μετανοεω metanoeō to change one‘s mind. God is not sorry for his gifts to and calling of the Jews (Romans 9:4.). [source]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι parastēsai). First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
“Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
“Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Purpose clause with εις το eis to and the infinitive βεβαιωσαι bebaiōsai (first aorist active of βεβαιοω bebaioō to make stand). The promises given unto the fathers (τας επαγγελιας των πατερων tas epaggelias tōn paterōn). No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on Romans 9:4, Romans 9:5. [source]
No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on Romans 9:4, Romans 9:5. [source]
PoSee on Romans 8:15, and comp. Romans 9:4; Ephesians 1:5. Not sonship, but sonship conferred. [source]
Comp. Romans 9:4. The promise was given on several occasions. [source]
He not only became a man, but a Jew. The purpose Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” He not only became a man, but a Jew. The purpose (ινα hina) of God thus was plainly to redeem (εχαγορασηι exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα hina) was that we (Jew and Gentile) might receive (απολαβωμεν apolabōmen second aorist active subjunctive of απολαμβανω apolambanō), not get back (Luke 15:27), but get from (απο apo) God the adoption (την υιοτεσιαν tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
For this interesting word see note on Galatians 4:5 (included with discussion of Galatians 4:4). Also see Romans 8:15; Romans 9:4. Unto himself (εις αυτον eis auton). Unto God. According to the good pleasure of his will Here ευδοκιαν eudokian means purpose like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
Not a proselyte, but of the original stock ( γένους ); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on Acts 3:12, and compare Romans 9:4; Romans 11:1; John 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See Genesis 32:28. [source]
Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Luke href="/desk/?q=lu+6:20&sr=1">Luke 6:20. Δόξα gloryis not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. [source]
In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philemon 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service Romans 9:4; Hebrews 9:1, Hebrews 9:6. In lxx always of the service of God or of heathen deities. [source]
First aorist middle indicative of επαγγελλω epaggellō Antithesis in επανερωσεν δε ephanerōsen de (manifested) in Titus 1:3 (first aorist active indicative of πανεροω phaneroō). Same contrast in Romans 16:25; Colossians 1:26. Before times eternal (προ χρονων αιωνων pro chronōn aiōnōn). Not to God‘s purpose before time began (Ephesians 1:4; 2 Timothy 1:9), but to definite promises (Romans 9:4) made in time (Lock). “Long ages ago.” See note on Romans 16:25. [source]
Not to God‘s purpose before time began (Ephesians 1:4; 2 Timothy 1:9), but to definite promises (Romans 9:4) made in time (Lock). “Long ages ago.” See note on Romans 16:25. [source]
For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [source]
In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. Romans 9:4, Romans 9:5. [source]
Και Kai (even) is doubtful. No word for covenant with πρωτε prōte (cf. Hebrews 8:7). Had Imperfect active, used to have. Ordinances Regulations (from δικαιοω dikaioō) as in Luke 1:6; Romans 5:16. Of divine service No word for “divine,” though worship is meant as in Romans 9:4; Philemon 3:3. Genitive case. And its sanctuary, a sanctuary of this world By το αγιον to hagion the author describes the whole sanctuary (Exodus 36:3; Numbers 3:38) like των αγιων tōn hagiōn in Hebrews 8:2. Κοσμικον Kosmikon is a late adjective (Aristotle, Plutarch) from κοσμος kosmos relating to this world, like επι γης epi gēs (upon earth) of Hebrews 8:4. It is in the predicate position, not attributive. [source]
See on Luke 1:74. Rev., do Him service. The word originally means to serve for hire. In the New Testament, of the worship or service of God in the use of the rites intended for His worship. It came to be used by the Jews in a very special sense, to denote the service rendered to Jehovah by the Israelites as His peculiar people. See Romans 9:4; Acts 26:7; Hebrews 9:1, Hebrews 9:6. Hence the significant application of the term to Christian service by Paul in Philemon 3:3. [source]