The Meaning of Romans 11:3 Explained

Romans 11:3

KJV: Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

YLT: 'Lord, Thy prophets they did kill, and Thy altars they dug down, and I was left alone, and they seek my life;'

Darby: Lord, they have killed thy prophets, they have dug down thine altars; and I have been left alone, and they seek my life.

ASV: Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone, and they seek my life.

KJV Reverse Interlinear

Lord,  they have killed  thy  prophets,  and  digged down  thine  altars;  and I  am left  alone,  and  they seek  my  life. 

What does Romans 11:3 Mean?

Context Summary

Romans 11:1-12 - A Remnant Saved By Grace
In the worst days of Hebrew apostasy there was always an elect handful that did not go astray after other gods. It was so in the days of Elijah; and it was a comfort to the faithful heart of Paul to believe that, amid the general opposition excited by the preaching of the gospel, there were many secret lovers of the Cross who were true to the Messiah and His claims. Man can never count these quiet, unknown, holy souls, who, like the sweetest wild flowers, can be detected only by the fragrance of their lives. But God counts them, to whose grace and care all that is good in them is due.
The few seek and find, because they stoop to seek in God's predetermined way and along His lines. But when men set themselves against these, they become hardened and overwhelmed by a "spirit of stupor," Romans 11:8, r.v. When Scripture says that God gives them this, it simply means that such state of insensibility is the working out of an inevitable law. But the Apostle cherished the secret hope that the avidity with which the Gentiles were accepting the gospel would, in the mystery of God's providence, have the ultimate effect of bringing the Chosen People back to Him whom their fathers crucified, Romans 11:11. [source]

Chapter Summary: Romans 11

1  God has not cast off all Israel
7  Some were elected, though the rest were hardened
16  There is hope of their conversion
18  The Gentiles may not exult over them;
26  for there is a promise of their salvation
33  God's judgments are unsearchable

Greek Commentary for Romans 11:3

They have digged down [κατεσκαπσαν]
First aorist active indicative of κατασκαπτω — kataskaptō to dig under or down. Old verb, here only in N.T. (critical text). lxx has κατειλαν — katheilan “pulled down.” Paul has reversed the order of the lxx of 1 Kings 19:10, 14, 18. [source]
Altars [τυσιαστηρια]
Late word (lxx, Philo, Josephus, N.T. eccl. writers) from τυσιαζω — thusiazō to sacrifice. See note on Acts 17:23. And I am left alone (καγω υπελειπτην μονος — kagō hupeleiphthēn monos). First aorist passive indicative of υπολειπω — hupoleipō old word, to leave under or behind, here only in N.T. Elijah‘s mood was that of utter dejection in his flight from Jezebel. Life It is not possible to draw a clear distinction between πσυχη — psuchē (soul) and πνευμα — pneuma (spirit). Πσυχη — Psuchē is from πσυχω — psuchō to breathe or blow, πνευμα — pneuma from πνεω — pneō to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul‘s terms to our modern psychological distinctions. [source]
And I am left alone [καγω υπελειπτην μονος]
First aorist passive indicative of υπολειπω — hupoleipō old word, to leave under or behind, here only in N.T. Elijah‘s mood was that of utter dejection in his flight from Jezebel. [source]
Life [πσυχην]
It is not possible to draw a clear distinction between πσυχη — psuchē (soul) and πνευμα — pneuma (spirit). Πσυχη — Psuchē is from πσυχω — psuchō to breathe or blow, πνευμα — pneuma from πνεω — pneō to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul‘s terms to our modern psychological distinctions. [source]
They have killed thy prophets - and digged, etc. []
Paul gives the first two clauses in reverse order from both Septuagint and Hebrew. [source]
Digged down [κατέσκαψαν]
Sept., καθεῖλαν pulleddown. The verb occurs only here and Acts 15:16. Compare on Matthew 6:19. [source]
Altars [θυσιαστήρια]
See on Acts 17:23. [source]
Life [ψυχήν]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
-DIVIDER-
These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
-DIVIDER-
As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
-DIVIDER-
2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
-DIVIDER-
4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
-DIVIDER-
Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
-DIVIDER-
Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
-DIVIDER-
2. The subject of the life, the person in which it dwells. -DIVIDER-
-DIVIDER-
3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
-DIVIDER-
[source]

Alone [μόνος]
Sept. has the superlative μονώτατος utterlyalone. [source]

Reverse Greek Commentary Search for Romans 11:3

Mark 12:30 Soul [ψυχῆς]
The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; Matthew 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as an emphatic designation of the man himself. See Matthew 12:18; Hebrews 10:38; Luke 21:19. So that the word denotes “life in the distinctness of individual existence” (Cremer). See further on ψυχικός , spiritual, 1 Corinthians 15:44. [source]
John 3:36 He that believeth not [ὁ ἀπειθῶν]
More correctly, as Rev., obeyeth not. Disbelief is regarded in its active manifestation, disobedience. The verb πείθω means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion. See on Acts 5:29. Compare 1 Peter 4:17; Romans 2:8; Romans 11:30, Romans 11:31. Obedience, however, includes faith. Compare Romans 1:5, the obedience of faith. [source]
John 1:3 By Him [δἰ αὐτοῦ]
Literally, through him. The preposition διά is generally used to denote the working of God through some secondary agency, as διὰ τοῦ προφήτου , through the prophet (Matthew 1:22, on which see note). It is the preposition by which the relation of Christ to creation is usually expressed (see 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2), though it is occasionally used of the Father (Hebrews 2:10; Romans 11:36, and Galatians 1:1, where it is used of both). Hence, as Godet remarks, it “does not lower the Word to the rank of a simple instrument,” but merely implies a different relation to creation on the part of the Father and the Son. [source]
John 1:3 All things [παντα]
The philosophical phrase was τα παντα — ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In John 1:10 John uses ο κοσμος — ho kosmos (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομαι — ginomai the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην — ēn in John 1:1 and John 1:2. All things “came into being.” Creation is thus presented as a becoming By him By means of him as the intermediate agent in the work of creation. The Logos is John‘s explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God‘s Son as the one “through whom he made the ages.” Paul pointedly asserts that “the all things were created in him” (Christ) and “the all things stand created through him and unto him” (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source Without him Old adverbial preposition with the ablative as in Philemon 2:14, “apart from.” John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything “Not even one thing.” Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause “that hath been made” (ο γεγονεν — ho gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομαι — ginomai Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν — ho gegonen The early uncials had no punctuation. [source]
Romans 13:1 Every soul []
Every man. See on Romans 11:3. [source]
Romans 11:34 Who hath known, etc. []
From Isaiah 40:13. Heb., Who hath measured the Spirit? Though measured may be rendered tried, proved, regulated. Compare the same citation in 1 Corinthians 2:16. This is the only passage in the Septuagint where ruach spirit is translated by νοῦς mindKnown ( ἔγνω ) may refer to God's γνῶσις knowledgeand ways in Romans 11:33; counselor to His wisdom and judgments. No one has counseled with Him in forming His decisions. [source]
Romans 11:3 Life [ψυχήν]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
-DIVIDER-
These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
-DIVIDER-
As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
-DIVIDER-
2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
-DIVIDER-
4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
-DIVIDER-
Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
-DIVIDER-
Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
-DIVIDER-
2. The subject of the life, the person in which it dwells. -DIVIDER-
-DIVIDER-
3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
-DIVIDER-
[source]

Romans 10:10 With the heart [καρδίᾳ]
As the seat of the energy of the divine Spirit ( πνεῦμα see on Romans 8:4); mediating the personal life (of the soul ψυχή , see on Romans 11:3), which is conditioned by the Spirit. It is not the affections as distinguished from the intellect. Believing with the heart is in contrast with oral confession, not with intellectual belief. “Believing is a mode of thinking not of feeling. It is that particular mode of thinking that is guided to its object by the testimony of another, or by some kind of inter-mediation. It is not intuitive” (Morison). [source]
Romans 11:36 Source [εχ]
For ever (εις τους αιωνας — eis tous aiōnas). “For the ages.” Alford terms this doxology in Romans 11:33-36 “the sublimest apostrophe existing even in the pages of inspiration itself.” [source]
Romans 11:36 Goal [εις]
For ever (εις τους αιωνας — eis tous aiōnas). “For the ages.” Alford terms this doxology in Romans 11:33-36 “the sublimest apostrophe existing even in the pages of inspiration itself.” [source]
Romans 11:36 For ever [εις τους αιωνας]
“For the ages.” Alford terms this doxology in Romans 11:33-36 “the sublimest apostrophe existing even in the pages of inspiration itself.” [source]
Romans 12:19 But give place unto wrath [αλλα δοτε τοπον τηι οργηι]
Second aorist active imperative of διδωμι — didōmi to give. “Give room for the (note article as in Romans 5:9; 1 Thessalonians 2:16) wrath” of God instead of taking vengeance in your own hands. See note on Ephesians 4:27 for διδοτε τοπον — didote topon Paul quotes Deuteronomy 32:35 (the Hebrew rather than the lxx). So have Hebrews 10:30 and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here. I will recompense (ανταποδωσω — antapodōsō). Future active of the double compound verb quoted also in Romans 11:35. [source]
Romans 12:19 I will recompense [ανταποδωσω]
Future active of the double compound verb quoted also in Romans 11:35. [source]
Romans 9:27 It is the remnant that shall be saved [το υπολειμμα σωτησεται]
First future passive of σωζω — sōzō Literally, “the remnant will be saved.” Late word from υπολειπω — hupoleipō to leave behind (Romans 11:3), here only in N.T. Textus Receptus has καταλειμμα — kataleimma but Aleph A B have υπολειμμα — hupoleimma Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant. [source]
1 Corinthians 2:16 Mind [νοῦν]
See on Romans 7:23. The understanding of the Lord. The divine counsels or purposes which are the results of the divine thought. See on Romans 11:34. [source]
1 Corinthians 1:5 Utterance - knowledge [λόγῳ - γνώσει]
The two words are found together, 1 Corinthians 12:8; 2 Corinthians 11:6; 2 Corinthians 8:7. For knowledge, see on Romans 11:33. Utterance, aptitude in speech. Paul gives thanks for speech as a means of testifying for Christ. “The saints have never been silent” (Pascal). [source]
1 Corinthians 1:19 Wisdom - prudence [σοφίαν - σύνεσιν]
The two words are often found together, as Exodus 31:3; Deuteronomy 4:6; Colossians 1:9. Compare σοφοὶ καὶ συνετοί wiseand prudent, Matthew 11:25. For the distinction, see, as to σοφία wisdomon Romans 11:33; as to σύνεσις prudenceon Mark 12:33; Luke 2:47. Wisdom is the more general; mental excellence in its highest and fullest sense. Prudence is the special application of wisdom; its critical adjustment to particular cases. [source]
1 Corinthians 15:28 That God may be all in all [ινα ηι ο τεος παντα εν πασιν]
The final goal of all God‘s redemptive plans as Paul has so well said in Romans 11:36. Precisely this language Paul will use of Christ (Colossians 3:11). [source]
1 Corinthians 2:10 Through the Spirit [δια του πνευματος]
The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where “human ability and research would not have sufficed” (Robertson and Plummer), “according to the revelation of the mystery” (Romans 16:25), “the revelation given to Christians as an event that began a new epoch in the world‘s history” (Edwards). Searcheth all things (παντα εραυναι — panta eraunāi). This is the usual form from a.d. 1 on rather than the old ερευναω — ereunaō The word occurs (Moulton and Milligan‘s Vocabulary) for a professional searcher‘s report and εραυνηται — eraunētai searchers for customs officials. “The Spirit is the organ of understanding between man and God” (Findlay). So in Romans 8:27 we have this very verb εραυναω — eraunaō again of God‘s searching our hearts. The Holy Spirit not merely investigates us, but he searches “even the deep things of God” (και τα βατη του τεου — kai ta bathē tou theou). Profunda Dei (Vulgate). Cf. “the deep things of Satan” (Revelation 2:24) and Paul‘s language in Romans 11:33 “Oh the depth of the riches and wisdom and knowledge of God.” Paul‘s point is simply that the Holy Spirit fully comprehends the depth of God‘s nature and his plans of grace and so is fully competent to make the revelation here claimed. [source]
1 Corinthians 3:19 That taketh [ο δρασσομενος]
Old verb δρασσομαι — drassomai to grasp with the hand, is used here for the less vivid word in the lxx καταλαμβανων — katalambanōn It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job is quoted in the N.T. only here and in Romans 11:35 and both times with variations from the lxx. This word occurs in Ecclesiasticus 26:7; 34:2. In Psalms 2:12 the lxx has δραχαστε παιδειας — draxasthe paideias lay hold on instruction. Craftiness (πανουργιαι — panourgiāi). The πανουργος — panourgos man is ready for any or all work (if bad enough). So it means versatile cleverness (Robertson and Plummer), astutia (Vulgate). [source]
1 Corinthians 8:6 Of whom [εχ ου]
As the source (εχ — ex) of the universe (τα παντα — ta panta as in Romans 11:36; Colossians 1:16.) and also our goal is God (εις αυτον — eis auton) as in Romans 11:36 where δι αυτου — di' autou is added whereas here δι ου — di' hou (through whom) and δι αυτου — di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Colossians 1:15-20; John 1:3. Here Paul calls Jesus Lord (Κυριος — Kurios) and not God (τεος — theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28. [source]
1 Corinthians 2:10 Searcheth all things [παντα εραυναι]
This is the usual form from a.d. 1 on rather than the old ερευναω — ereunaō The word occurs (Moulton and Milligan‘s Vocabulary) for a professional searcher‘s report and εραυνηται — eraunētai searchers for customs officials. “The Spirit is the organ of understanding between man and God” (Findlay). So in Romans 8:27 we have this very verb εραυναω — eraunaō again of God‘s searching our hearts. The Holy Spirit not merely investigates us, but he searches “even the deep things of God” Profunda Dei (Vulgate). Cf. “the deep things of Satan” (Revelation 2:24) and Paul‘s language in Romans 11:33 “Oh the depth of the riches and wisdom and knowledge of God.” Paul‘s point is simply that the Holy Spirit fully comprehends the depth of God‘s nature and his plans of grace and so is fully competent to make the revelation here claimed. [source]
2 Corinthians 9:15 Thanks, etc. []
These abrupt thanksgivings are common in Paul's writings. See Romans 9:5; Romans 11:33; 1 Corinthians 15:57; Galatians 1:5; Ephesians 3:20. [source]
2 Corinthians 10:6 Disobedience [παρακοην]
Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Matthew 18:17 for same idea in παρακουω — parakouō). In N.T. only here; Romans 5:19; Hebrews 2:2. In contrast with υπακοη — hupakoē (obedience) rather than the common απειτια — apeithia (Romans 11:30, Romans 11:32). When your obedience shall be fulfilled (οταν πληρωτηι υμων η υπακοη — hotan plērōthēi humōn hē hupakoē). Indefinite temporal clause with οταν — hotan and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ‘s will soon as came true. [source]
2 Corinthians 9:15 For his unspeakable gift [επι τηι ανεκδιηγητωι αυτου δωρεαι]
One of Paul‘s gems flashed out after the somewhat tangled sentence (2 Corinthians 9:10-14) like a gleam of light that clears the air. Words fail Paul to describe the gift of Christ to and for us. He may have coined this word as it is not found elsewhere except in ecclesiastical writers save as a variant (B L) for αδιηγητον — adiēgēton in Aristeas 99 See similar word in Romans 11:33 (ανεχιχνιαστα — anexichniasta unsearchable) and Ephesians 3:8. [source]
Galatians 5:4 Christ is become of no effect unto you [κατηργήθητε ἀπὸ Χριστοῦ]
Incorrect. Lit. ye were brought to nought from Christ. Comp. Romans 7:2, Romans 7:6. Your union with Christ is dissolved. The statement is compressed and requires to be filled out. “Ye were brought to nought and so separated from Christ.” For similar instances see Romans 9:3; Romans 11:3. The ἀπὸ fromproperly belongs to the supplied verb of separation. For the verb καταργεῖν see on Romans 3:3. [source]
Galatians 3:22 Hath concluded [συνέκλεισεν]
Better, hath shut up, as a jailer. Only in Paul, with the exception of Luke 5:6. Frequent in lxx. Not included with others, but confined as within an enclosure, as Luke 5:6, of the net enclosing the fish. Comp. Exodus 14:3; Joshua 6:1; Romans href="/desk/?q=ro+3:10-19&sr=1">Romans 3:10-19; Romans 11:32. [source]
Galatians 1:5 To whom be glory, etc. []
For similar doxologies see Romans 9:5; Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
Galatians 1:5 To whom be the glory [ωι η δοχα]
No verb in the Greek. For like doxologies see note on Romans 9:5; note on Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
Galatians 3:22 Hath shut up [συνεκλεισεν]
Did shut together. First aorist active indicative of συνκλειω — sunkleiō old verb to shut together, on all sides, completely as a shoal of fish in a net (Luke 5:6). So Galatians 3:23; Romans 11:32. [source]
Galatians 3:22 Under sin [υπο αμαρτιαν]
See υπο καταραν — hupo kataran in Galatians 3:10. As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon. He uses τα παντα — ta panta (the all things), the totality of everything. See Romans 3:10-19; Romans 11:32. That (ινα — hina). God‘s purpose, personifying scripture again. Might be given First aorist passive subjunctive of διδωμι — didōmi with ινα — hina f0). [source]
Ephesians 3:8 Unsearchable [ἀνεξιχνίαστον]
Only here and Romans 11:33(note). Which cannot be tracked out. [source]
Ephesians 1:8 In all wisdom and prudence [ἐν πάσῃ σοφίᾳ καὶ φρονήσει]
For wisdom, see on Romans 11:33. For prudence, on Luke 1:17. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God: the wisdom and prudence with which He abundantly endows His followers. Compare Colossians 1:9. All wisdom is, properly, every kind of wisdom. [source]
Ephesians 3:8 The unsearchable riches of Christ [το ανεχιχνιαστον πλουτος του Χριστου]
Ανεχιχνιαστος — Anexichniastos (α — a privative and verbal of εχιχνιαζω — exichniazō to track out, εχ — ex and ιχνος — ichnos track) appears first in Job 5:9; Job 9:10. Paul apparently got it from Job. Nowhere else in N.T. except Romans 11:33. In later Christian writers. Paul undertook to track out the untrackable in Christ. [source]
Philippians 1:27 Spirit - mind [πνεύματι - ψυχῇ]
See on Romans 8:4; see on Romans 11:3. [source]
Colossians 3:23 Heartily [ἐκ ψυχῆς]
Lit., from the soul. With a personal interest. Note that the apostle uses both heart ( καρδίας , Colossians 3:22) and soul ( ψυχῆς ); and in Ephesians 6:7, adds μετ ' εὐνοίας withgood disposition (A.V., good will ). See on Romans 11:3; see on Romans 7:23; see on Romans 1:21. Compare σύμψυχοι ofone accord, Philemon 2:2; ἰσόψυχον like-minded Philemon 2:20; μιᾷ ψυχῇ withone mind, Philemon 1:27. [source]
Colossians 2:3 Wisdom and knowledge []
See on Romans 11:33. [source]
Colossians 1:28 Every []
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]
Colossians 1:9 Wisdom and spiritual understanding [σοφίᾳ καὶ συνέσει πνευματικῇ]
Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
Colossians 1:16 By Him and for Him [δι ' αὐτοῦ καὶ εἰς αὐτὸν]
Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Revelation 22:13; and Hebrews 2:10; “for whose sake ( δι ' ὃν ) and through whose agency ( δι ' οὗ ) are all things” Rev., “for whom and through whom.” See also Ephesians 1:10, Ephesians 1:23; Ephesians 4:10; Philemon 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him. [source]
Colossians 1:16 All things [τα παντα]
The universe as in Romans 11:35, a well-known philosophical phrase. It is repeated at the end of the verse. [source]
Colossians 1:16 In him were created [εν αυτωι εκτιστη]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη — ektisthē (from κτιζω — ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται — ektistai). Perfect passive indicative of κτιζω — ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16 Through him [δι αυτου]
As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16 And unto him [και εις αυτον]
This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
1 Thessalonians 5:23 Spirit, soul, body [πνεῦμα, ψυχὴ σῶμα]
It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - πνεῦμα and ψυχὴ . See on Romans 6:6; see on Romans 7:5, Romans 7:23; see on Romans 8:4; see on Romans 11:3and footnote. [source]
1 Thessalonians 2:8 Souls [ψυχάς]
Better lives. See on Romans 11:3; see on 1 Corinthians 15:45; see on Mark 12:30. [source]
1 Timothy 1:13 Though I was [οντα]
Concessive participle agreeing with με — me Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 Persecutor [διωκτης]
So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 I obtained mercy [ελεητην]
First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
Hebrews 11:31 Them that believed not [τοῖς ἀπειθήσασιν]
Rend. “them that were disobedient.” Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία :disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on John 3:36, and comp. Hebrews 3:18; Hebrews 4:6, Hebrews 4:11; Romans 11:30, Romans 11:32, contrasting with Romans 11:20, Romans 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Joshua 2:9-11. [source]
Hebrews 1:3 And upholding all things [φέρων τε τὰ πάντα]
Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. “The Son is not an Atlas, sustaining the dead weight of the world” (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as “the steersman and pilot of the all.” It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, “with the all in all its changes and transformations throughout the aeons.” It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν allthings (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond ( δεσμὸς ) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things ( τὰ πάντα ) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. [source]
Hebrews 1:2 At the end of these days [επ εσχατου των ημερων τουτων]
In contrast with παλαι — palai above. Hath spoken First aorist indicative of λαλεω — laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις — en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν — en giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God‘s Son who reveals the Father (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι — tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος — ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον — tous aiōnas = τα παντα — ton kosmon (the world) or the universe like αιων — ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει — aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
Hebrews 2:10 It became him [επρεπεν αυτωι]
Imperfect active of πρεπω — prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι — teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι — Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον — ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:10 For whom [δι ον]
Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:10 Through whom [δι ου]
With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Which God supplieth [ης χορηγει ο τεος]
Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Whose is [ωι εστιν]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
2 Peter 3:9 Slackness [βραδυτητα]
Old substantive from βραδυς — bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας — eis humas). Προς — Pros rather than εις — eis after μακροτυμει — makrothumei in 1 Thessalonians 5:14 and επι — epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι — boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
2 Peter 3:9 Not wishing [μη βουλομενος]
Present middle participle of βουλομαι — boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Revelation 2:24 The depths of Satan [τὰ βάθη τοῦ Σατανᾶ]
The reference is, most probably, to the Gnostic sect of the Ophites ( ὄφις aserpent ), or, in Hebrew, Naasenes (naash a serpent ), serpent-worshippers, a sect the origin of which is unknown, but which existed as late as the sixth century; since, in 530, Justinian passed laws against it. “The veneration of the serpent was but the logical development of a theory, the germ of which is common to many of the Gnostic sects. Proceeding on the assumption that the creator of the world is to be regarded as an evil power, a thing in hostility to the supreme God, it follows as a natural consequence that the fall of man through disobedience to the command of his maker must be regarded, not as a transgression against the will of the supreme God, but as an emancipation from the authority of an evil being. The serpent, therefore, who tempted mankind to sin, is no longer their destroyer but their benefactor. He is the symbol of intellect, by whose means the first human pair were raised to the knowledge of the existence of higher beings than their creator. This conception, consistently carried out, would have resulted in a direct inversion of the whole teaching of scripture; in calling evil good and good evil; in converting Satan into God and God into Satan. The majority of the Ophite sects, however, seem to have shrunk from this portentous blasphemy. While acknowledging the fall of man as, in some manner, a deliverance from evil and an exaltation of human nature, they hesitated to carry out their principle by investing the evil spirit with the attributes of deity. A kind of compromise was made between scripture and philosophy. The serpent was, notwithstanding his service to mankind, represented as a being of evil nature and au enemy to man, though his work was overruled to man's good, and he himself was, beyond his intention, the instrument of a higher wisdom. Rut in one sect at least of the Ophites, the more logical and thoroughly blasphemous consequences of the first principles were exhibited openly and unblushingly” (Mansel, “Gnostic Heresies”). The characteristic boast of the Gnostics was their knowledge of the depths of divine things. In this they were probably perverting and caricaturing the words of Paul (Romans 11:33; 1 Corinthians 2:10). [source]
Revelation 3:18 I counsel [συμβουλευω]
Present active indicative, old compound from συμβουλος — sumboulos counsellor (Romans 11:34), as in John 18:14. Almost ironical in tone. [source]

What do the individual words in Romans 11:3 mean?

Lord the prophets of You they have killed the altars they have torn down and I have been left alone and they are seeking the life of me
Κύριε τοὺς προφήτας σου ἀπέκτειναν τὰ θυσιαστήριά κατέσκαψαν κἀγὼ ὑπελείφθην μόνος καὶ ζητοῦσιν τὴν ψυχήν μου

Κύριε  Lord 
Parse: Noun, Vocative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
προφήτας  prophets 
Parse: Noun, Accusative Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
σου  of  You 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
ἀπέκτειναν  they  have  killed 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀποκτείνω 
Sense: to kill in any way whatever.
θυσιαστήριά  altars 
Parse: Noun, Accusative Neuter Plural
Root: θυσιαστήριον  
Sense: the altar for slaying and burning of victims used of.
κατέσκαψαν  they  have  torn  down 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: κατασκάπτω  
Sense: to dig under, dig down, demolish, destroy.
κἀγὼ  and  I 
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular
Root: κἀγώ  
Sense: and I.
ὑπελείφθην  have  been  left 
Parse: Verb, Aorist Indicative Passive, 1st Person Singular
Root: ὑπολείπω  
Sense: to leave behind.
μόνος  alone 
Parse: Adjective, Nominative Masculine Singular
Root: μόνος  
Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely.
ζητοῦσιν  they  are  seeking 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ζητέω  
Sense: to seek in order to find.
ψυχήν  life 
Parse: Noun, Accusative Feminine Singular
Root: ψυχή  
Sense: breath.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.