The apostle opened his discussion of God"s relations with Israel very personally, by sharing his heart for his own people. Some might have thought that Paul hated the Jews since he had departed from Judaism and now preached a Law-free gospel. Therefore he took pains to affirm his love for his fellow Jews, with a triple oath. He claimed two witnesses that he was telling the truth when he professed love for the Jews. These witnesses were his own position in Christ who is the truth and his clear conscience that the Holy Spirit had sensitized. [source][source][source]
"No man will ever even begin to try to save men unless he first loves them." [1][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 9:1
In Christ [εν Χριστωι] Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as Corinthians-witness (συνμαρτυρουσης sunmarturousēs genitive absolute as in Romans 2:15 which see) “in the Holy Spirit.” [source]
Bearing me witness [] Rev., bearing witness with me. See on Romans 8:16. Concurring with my testimony. Morison remarks that Paul speaks of conscience as if it were something distinct from himself, and he cites Adam Smith's phrase, “the man within the breast.” [source]
In the Holy Ghost [] So Rev. The concurrent testimony of his declaration and of conscience was “the echo of the voice of God's Holy Spirit” (Morison). [source]
Reverse Greek Commentary Search for Romans 9:1
Matthew 1:19Not willing [ἐβουλήθη] These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16,Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [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 4:1What shall we say? [τι ἐροῦμεν] See Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14,Romans 9:30. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory. [source]
Romans 11:7Were blinded [ἐπωρώθησαν] Rev., correctly, hardened, though the word is used of blindness when applied to the eyes, as Job 17:7, Sept. See on hardness, Mark 3:5. Compare σκληρύνει hardeneth Romans 9:18. [source]
Romans 1:18Ungodliness [ασεβειαν] Irreligion, want of reverence toward God, old word (cf. 2 Timothy 2:16). Unrighteousness (αδικιαν adikian). Lack (α a privative and δικη dikē) of right conduct toward men, injustice (Romans 9:14; Luke 18:6). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, “might makes right”). Hold down the truth Truth (αλητεια αλητης alētheiaα alēthēs from λητω a privative and λαντανω lēthō or κατεχω lanthanō to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and “hold it down in unrighteousness.” Their evil deeds conceal the open truth of God from men. Cf. 2 Thessalonians 2:6. for this use of katechō to hinder. [source]
Romans 10:1Supplication [δεησις] Late word from δεομαι deomai to want, to beg, to pray. In the papyri. See Luke 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews “that they may be saved” Paul leaves God‘s problem to him and pours out his prayer for the Jews in accordance with his strong words in Romans 9:1-5. [source]
Romans 13:5Ye must needs [αναγκη] “There is necessity,” both because of the law and because of conscience, because it is right (Romans 2:15; Romans 9:1). [source]
Romans 13:13Not in revelling [μη κωμοις] Plural “revellings.” See Galatians 5:21. Drunkenness (methais). Plural again, “drunkennesses.” See Galatians 5:21. In chambering Plural also. See Romans 9:10. Wantonness (μεταις aselgeiais). Plural likewise. See 2 Corinthians 12:21; Galatians 5:19. Not in strife and jealousy Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd). [source]
Romans 13:13In chambering [koitais)] Plural also. See Romans 9:10. Wantonness (μεταις aselgeiais). Plural likewise. See 2 Corinthians 12:21; Galatians 5:19. Not in strife and jealousy Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd). [source]
Romans 14:14I know and am persuaded in the Lord Jesus [οιδα και πεπεισμαι εν κυριωι Ιησου] He knows it and stands persuaded (perfect passive indicative of πειτω peithō to persuade), but in the sphere of the Lord Jesus (cf. Romans 9:1), not by mere rational processes. [source]
Romans 8:28According to his purpose [κατα προτεσιν] Old word, seen already in Acts 27:13 and for “shewbread” in Matthew 12:4. The verb προτιτημι protithēmi Paul uses in Romans 3:24 for God‘s purpose. Paul accepts fully human free agency but behind it all and through it all runs God‘s sovereignty as here and on its gracious side (Romans 9:11; Romans 3:11; 2 Timothy 1:9). [source]
Romans 16:7Kinsmen [συγγενεις] Probably only fellow-countrymen as in Romans 9:13. Fellow-prisoners (συναιχμαλωτυς sunaichmalōtus). Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10. Of note Stamped, marked Old word, only here and Matthew 27:16 (bad sense) in N.T. Among the apostles (εν τοις αποστολοις en tois apostolois). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. Who have been in Christ before me Andronicus and Junias were converted before Paul was. Note γεγοναν gegonan (Koiné{[28928]}š form by analogy) instead of the usual second perfect active indicative form γεγονασιν gegonasin which some MSS. have. The perfect tense notes that they are still in Christ. [source]
Romans 2:15Written in their hearts [γραπτον εν ταις καρδιαις αυτων] Verbal adjective of γραπω graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης sunmarturousēs as in Romans 9:1. The word συνειδησις suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
1 Corinthians 4:7Which thou didst not receive [ο ουκ ελαβες] “Another home-thrust” (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. Dost thou glory (καυχασαι kauchasai). The original second person singular middle ending σαι ̇sai is here preserved with variable vowel contraction, καυχαεσαικαυχασαι kauchaesaîkauchasai (Robertson, Grammar, p. 341). Paul is fond of this old and bold verb for boasting. As if thou hadst not received it This neat participial clause (second aorist active of λαμβανω lambanō) with ως hōs (assumption) and negative μη mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, “Ten years before the challenge of Pelagius, the study of St. Paul‘s writings, and especially of this verse and of Romans 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man‘s total depravity, of irresistible grace, and of absolute predestination.” Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit. [source]
1 Corinthians 4:7As if thou hadst not received it [ως μη λαβων] This neat participial clause (second aorist active of λαμβανω lambanō) with ως hōs (assumption) and negative μη mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, “Ten years before the challenge of Pelagius, the study of St. Paul‘s writings, and especially of this verse and of Romans 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man‘s total depravity, of irresistible grace, and of absolute predestination.” Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit. [source]
2 Corinthians 3:15A veil lieth upon their heart [επι την καρδιαν αυτων κειται] Vivid and distressing picture, a fact that caused Paul agony of heart (Romans 9:1-5). With wilful blindness the rabbis set aside the word of God by their tradition in the time of Jesus (Mark 7:8.). [source]
Galatians 5:11Yet [ἔπι] As in the time before my conversion. The second ἔπι is not temporal but logical, as Romans 3:7; Romans 9:19. What further ground is there for persecuting me? [source]
Galatians 2:15Who are Jews, etc. [] The who is wrong. Render we are Jews. The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special prerogatives and privileges of the Jews as such. See Romans 3:1f.; Romans 9:1ff. [source]
Galatians 2:2Lest by any means I should run or had run in vain [] Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24,1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13,Philemon 3:14. [source]
1 Thessalonians 2:5Nor a cloke of covetousness [ουτε προπασει πλεονεχιας] Pretext This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame‘s translation. Πλεονεχια Pleonexia is merely “having more” from πλεονεκτης pleonektēs one eager for more, and πλεονεκτεω pleonekteō to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Philemon 1:8, a solemn oath for his own veracity. [source]
1 Thessalonians 1:4Beloved by God [ηγαπημενοι υπο του τεου] Perfect passive participle of αγαπαω agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι adelphoi here (often in this Epistle as 1 Thessalonians 2:1,1 Thessalonians 2:14,1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1,1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29,Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5,Romans 11:7,Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
1 Thessalonians 2:15And are contrary to all men [και πασιν αντρωποις εναντιων] Dative case with the adjective εναντιων enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium. [source]
1 Thessalonians 2:15And drove us out [και ημας εκδιωχαντων] An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul‘s vivid description of the scene told in Acts 17:5. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. Please not God (Τεωι μη αρεσκοντων Theōi mē areskontōn). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. And are contrary to all men Dative case with the adjective εναντιων enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium. [source]
2 Thessalonians 3:1Pray [προσευχεστε] Present middle, keep on praying. Note περι peri as in 1 Thessalonians 5:25. That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχηι και δοχαζηται hina ho logos tou kuriou trechēi kai doxazētai). Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (κατως και προς υμας kathōs kai pros humas). “As it does in your case” (Frame). [source]
2 Thessalonians 3:1That the word of the Lord may run and be glorified [ινα ο λογος του κυριου τρεχηι και δοχαζηται] Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you “As it does in your case” (Frame). [source]
1 Timothy 2:7I speak the truth in Christ and lie not [] Omit in Christ. A strange asseveration to an intimate and trusted friend. Apparently an imitation of Romans 9:1. [source]
2 Timothy 1:9Purpose [προτεσιν] See note on Romans 9:11; Ephesians 1:11 for προτεσιν prothesin Which was given (την δοτεισαν tēn dotheisan). First aorist passive articular participle agreeing with χαρις charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3,Romans 12:6, etc.), only here in Pastoral Epistles. Before times eternal See note on Titus 1:2. [source]
2 Timothy 2:23Refuse [παραιτου] See note on 1 Timothy 4:7. They gender strifes (γεννωσιν μαχας gennōsin machas). Present active indicative of old and common verb γενναω gennaō (Romans 9:11). “They beget battles.” See note on 2 Timothy 2:14. [source]
2 Timothy 2:23They gender strifes [γεννωσιν μαχας] Present active indicative of old and common verb γενναω gennaō (Romans 9:11). “They beget battles.” See note on 2 Timothy 2:14. [source]
Hebrews 3:8Harden not [μὴ σκληρύνητε] In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard(see on Matthew 25:24; see on Judges 1:14); σκλψρότης hardness(Romans 2:5); σκληρύνειν toharden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardnessof heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked(Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardlypainfully (not in N.T.). [source]
Hebrews 1:6And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ] Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1,Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7,Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11,Hebrews 2:13; Hebrews 3:7; Hebrews 4:4,Hebrews 4:7; Hebrews 7:21; Hebrews 10:5,Hebrews 10:8,Hebrews 10:15,Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5,Romans 10:16,Romans 10:20,Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Hebrews 3:8Harden not [μη σκληρυνητε] Prohibition with μη mē and first aorist (ingressive) active subjunctive of σκληρυνω sklērunō late verb from σκληρος sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Hebrews 8:8Finding fault with them [μεμπομενος αυτους] Present middle participle of μεμπομαι memphomai (cf. αμεμπτος amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). I will make Future active of συντελεω sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28. A new covenant In Hebrews 12:24 we have διατηκης νεας diathēkēs neas but καινης kainēs in 1 Corinthians 11:25. Καινος Kainos is fresh, on new lines as opposed to the old (παλαιος palaios) as in 2 Corinthians 3:6,2 Corinthians 3:14; νεος neos is young or not yet old. [source]
James 1:17From the Father of lights [ουκ ενι] “Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
2 Peter 1:10Give the more diligence [μαλλον σπουδασατε] “Become diligent (first aorist ingressive active imperative of σπουδαζω spoudazō as in 2 Timothy 2:15; 2 Peter 1:15) the more” Present middle infinitive of ποιεω poieō to make for yourselves.Calling and election Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
2 Peter 1:10Calling and election [κλησιν και εκλογην] Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Jude 1:22Have mercy [ελεεω] Present active imperative of ελεγχετε eleaō (rare form in Romans 9:16 also for the usual ελεατε eleeō Matthew 9:27). But A C read διακρινομενους elegchete refute, in place of διακρινω eleate The text of this verse is in much confusion.Who are in doubt (ους μεν diakrinomenous). Present middle participle of ελεατε diakrinō in the accusative case agreeing with ελεγχετε hous men though K L P have the nominative. If the accusative and eleate is read, see James 1:6 for the idea (doubters). If elegchete is read, see Judges 1:9 for the idea (disputers). [source]
What do the individual words in Romans 9:1 mean?
[The] truthI speakinChristNotI am lyingbearing witness withmetheconscienceof mein [the]SpiritHoly
Greek Commentary for Romans 9:1
Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as Corinthians-witness (συνμαρτυρουσης sunmarturousēs genitive absolute as in Romans 2:15 which see) “in the Holy Spirit.” [source]
Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philemon 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc. [source]
See on 1 Peter 3:16. [source]
Rev., bearing witness with me. See on Romans 8:16. Concurring with my testimony. Morison remarks that Paul speaks of conscience as if it were something distinct from himself, and he cites Adam Smith's phrase, “the man within the breast.” [source]
So Rev. The concurrent testimony of his declaration and of conscience was “the echo of the voice of God's Holy Spirit” (Morison). [source]
Reverse Greek Commentary Search for Romans 9:1
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [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]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
See Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory. [source]
Rev., better, withstandeth. See on Romans 9:19. [source]
Rev., correctly, hardened, though the word is used of blindness when applied to the eyes, as Job 17:7, Sept. See on hardness, Mark 3:5. Compare σκληρύνει hardeneth Romans 9:18. [source]
Not principally, nor in preference to the Greek; but first in point of time. Compare John 4:22; Romans 3:1; Romans 9:1; Matthew 15:24. [source]
Irreligion, want of reverence toward God, old word (cf. 2 Timothy 2:16). Unrighteousness (αδικιαν adikian). Lack (α a privative and δικη dikē) of right conduct toward men, injustice (Romans 9:14; Luke 18:6). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, “might makes right”). Hold down the truth Truth (αλητεια αλητης alētheiaα alēthēs from λητω a privative and λαντανω lēthō or κατεχω lanthanō to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and “hold it down in unrighteousness.” Their evil deeds conceal the open truth of God from men. Cf. 2 Thessalonians 2:6. for this use of katechō to hinder. [source]
Late word from δεομαι deomai to want, to beg, to pray. In the papyri. See Luke 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews “that they may be saved” Paul leaves God‘s problem to him and pours out his prayer for the Jews in accordance with his strong words in Romans 9:1-5. [source]
“There is necessity,” both because of the law and because of conscience, because it is right (Romans 2:15; Romans 9:1). [source]
Plural “revellings.” See Galatians 5:21. Drunkenness (methais). Plural again, “drunkennesses.” See Galatians 5:21. In chambering Plural also. See Romans 9:10. Wantonness (μεταις aselgeiais). Plural likewise. See 2 Corinthians 12:21; Galatians 5:19. Not in strife and jealousy Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd). [source]
Plural also. See Romans 9:10. Wantonness (μεταις aselgeiais). Plural likewise. See 2 Corinthians 12:21; Galatians 5:19. Not in strife and jealousy Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd). [source]
He knows it and stands persuaded (perfect passive indicative of πειτω peithō to persuade), but in the sphere of the Lord Jesus (cf. Romans 9:1), not by mere rational processes. [source]
Paul is fond of this rhetorical question (Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30). [source]
Old word, seen already in Acts 27:13 and for “shewbread” in Matthew 12:4. The verb προτιτημι protithēmi Paul uses in Romans 3:24 for God‘s purpose. Paul accepts fully human free agency but behind it all and through it all runs God‘s sovereignty as here and on its gracious side (Romans 9:11; Romans 3:11; 2 Timothy 1:9). [source]
Probably only fellow-countrymen as in Romans 9:13. Fellow-prisoners (συναιχμαλωτυς sunaichmalōtus). Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10. Of note Stamped, marked Old word, only here and Matthew 27:16 (bad sense) in N.T. Among the apostles (εν τοις αποστολοις en tois apostolois). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. Who have been in Christ before me Andronicus and Junias were converted before Paul was. Note γεγοναν gegonan (Koiné{[28928]}š form by analogy) instead of the usual second perfect active indicative form γεγονασιν gegonasin which some MSS. have. The perfect tense notes that they are still in Christ. [source]
Verbal adjective of γραπω graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης sunmarturousēs as in Romans 9:1. The word συνειδησις suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
No word for “I protest.” Paul takes solemn oath by the use of νη nē (common in Attic) with the accusative. Only here in N.T., but in lxx (Genesis 42:15f.). For other solemn oaths by Paul see 2 Corinthians 1:18; 2 Corinthians 1:23; 2 Corinthians 11:10.; 2 Corinthians 11:31; Romans 9:1. For καυχησις kauchēsis see note on 1 Thessalonians 2:19. The possessive pronoun (υμετεραν humeteran) is objective as εμην emēn in 1 Corinthians 11:24. [source]
“Another home-thrust” (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. Dost thou glory (καυχασαι kauchasai). The original second person singular middle ending σαι ̇sai is here preserved with variable vowel contraction, καυχαεσαικαυχασαι kauchaesaîkauchasai (Robertson, Grammar, p. 341). Paul is fond of this old and bold verb for boasting. As if thou hadst not received it This neat participial clause (second aorist active of λαμβανω lambanō) with ως hōs (assumption) and negative μη mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, “Ten years before the challenge of Pelagius, the study of St. Paul‘s writings, and especially of this verse and of Romans 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man‘s total depravity, of irresistible grace, and of absolute predestination.” Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit. [source]
This neat participial clause (second aorist active of λαμβανω lambanō) with ως hōs (assumption) and negative μη mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, “Ten years before the challenge of Pelagius, the study of St. Paul‘s writings, and especially of this verse and of Romans 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man‘s total depravity, of irresistible grace, and of absolute predestination.” Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit. [source]
Vivid and distressing picture, a fact that caused Paul agony of heart (Romans 9:1-5). With wilful blindness the rabbis set aside the word of God by their tradition in the time of Jesus (Mark 7:8.). [source]
Very often applied to God by Paul. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; 1 Corinthians 7:15; Galatians 1:15; 1 Thessalonians 2:121 Thessalonians 4:7; 1 Thessalonians 5:24; 2 Thessalonians 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ. [source]
As in the time before my conversion. The second ἔπι is not temporal but logical, as Romans 3:7; Romans 9:19. What further ground is there for persecuting me? [source]
Lit. out of the works, etc. Comp. Romans 3:20. Works are characteristic of a legal dispensation. Paul often puts “works” alone as representing legal righteousness. See Romans 4:2, Romans 4:6; Romans 9:11, Romans 9:32; Romans 11:6; Ephesians 2:9. [source]
The who is wrong. Render we are Jews. The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special prerogatives and privileges of the Jews as such. See Romans 3:1f.; Romans 9:1ff. [source]
God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:15; 1 Thessalonians 2:12; 1 Peter 1:15; 1 Peter 2:9; 2 Peter 1:3. [source]
Comp. Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7. [source]
Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13, Philemon 3:14. [source]
the caller. The emphasis is on the person rather than on the act. Comp. Romans 9:11; Galatians 1:6, Galatians 1:15; Galatians 5:8; 1 Thessalonians 2:12; 1 Peter 5:10; James 1:5. [source]
That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
Pretext This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame‘s translation. Πλεονεχια Pleonexia is merely “having more” from πλεονεκτης pleonektēs one eager for more, and πλεονεκτεω pleonekteō to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Philemon 1:8, a solemn oath for his own veracity. [source]
Perfect passive participle of αγαπαω agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
Dative case with the adjective εναντιων enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium. [source]
An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul‘s vivid description of the scene told in Acts 17:5. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. Please not God (Τεωι μη αρεσκοντων Theōi mē areskontōn). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. And are contrary to all men Dative case with the adjective εναντιων enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium. [source]
Present middle, keep on praying. Note περι peri as in 1 Thessalonians 5:25. That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχηι και δοχαζηται hina ho logos tou kuriou trechēi kai doxazētai). Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (κατως και προς υμας kathōs kai pros humas). “As it does in your case” (Frame). [source]
Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you “As it does in your case” (Frame). [source]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
Omit in Christ. A strange asseveration to an intimate and trusted friend. Apparently an imitation of Romans 9:1. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
Metaphor from the race-course. Only here and Acts 13:25; Acts 20:24; comp. 1 Corinthians 9:24; Galatians 2:2; Galatians 5:7; Romans 9:16; Philemon 2:16; Philemon 3:12-14. [source]
See on Acts 11:23; see on Romans 9:11. In Paul, only of the divine purpose. [source]
See on Acts 11:23; see on Romans 9:11. [source]
Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul's technical term for God's summoning men to salvation. In Paul the order is reversed: called, saved. [source]
Probably dative, “to a holy calling.” Κλησις Klēsis here apparently not the invitation, but the consecrated service, “the upward calling” (Philemon 3:14). See note on 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4 for the use of καλεω kaleō with κλησις klēsis Paul often uses καλεω kaleō of God‘s calling men (1 Thessalonians 2:12; 1 Corinthians 1:9; Galatians 1:6; Romans 8:20; Romans 9:11). [source]
See note on Romans 9:11; Ephesians 1:11 for προτεσιν prothesin Which was given (την δοτεισαν tēn dotheisan). First aorist passive articular participle agreeing with χαρις charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3, Romans 12:6, etc.), only here in Pastoral Epistles. Before times eternal See note on Titus 1:2. [source]
See note on 1 Timothy 4:7. They gender strifes (γεννωσιν μαχας gennōsin machas). Present active indicative of old and common verb γενναω gennaō (Romans 9:11). “They beget battles.” See note on 2 Timothy 2:14. [source]
Present active indicative of old and common verb γενναω gennaō (Romans 9:11). “They beget battles.” See note on 2 Timothy 2:14. [source]
Only here in Pastorals. In Paul, Romans 9:11; 2 Corinthians 5:10. See on John 3:20. [source]
In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard(see on Matthew 25:24; see on Judges 1:14); σκλψρότης hardness(Romans 2:5); σκληρύνειν toharden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardnessof heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked(Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardlypainfully (not in N.T.). [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Prohibition with μη mē and first aorist (ingressive) active subjunctive of σκληρυνω sklērunō late verb from σκληρος sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Present middle participle of μεμπομαι memphomai (cf. αμεμπτος amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). I will make Future active of συντελεω sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28. A new covenant In Hebrews 12:24 we have διατηκης νεας diathēkēs neas but καινης kainēs in 1 Corinthians 11:25. Καινος Kainos is fresh, on new lines as opposed to the old (παλαιος palaios) as in 2 Corinthians 3:6, 2 Corinthians 3:14; νεος neos is young or not yet old. [source]
For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9. [source]
“Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
“Become diligent (first aorist ingressive active imperative of σπουδαζω spoudazō as in 2 Timothy 2:15; 2 Peter 1:15) the more” Present middle infinitive of ποιεω poieō to make for yourselves.Calling and election Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Present active imperative of ελεγχετε eleaō (rare form in Romans 9:16 also for the usual ελεατε eleeō Matthew 9:27). But A C read διακρινομενους elegchete refute, in place of διακρινω eleate The text of this verse is in much confusion.Who are in doubt (ους μεν diakrinomenous). Present middle participle of ελεατε diakrinō in the accusative case agreeing with ελεγχετε hous men though K L P have the nominative. If the accusative and eleate is read, see James 1:6 for the idea (doubters). If elegchete is read, see Judges 1:9 for the idea (disputers). [source]