Rom 11:11-24 | RWP | e4.org | Did they stumble that they might fall? ( μη επταισαν ινα πεσωσιν? ). Negative answer expected by μη as in verse . First aorist active indicative of πταιω , old verb, to stumble, only here in Paul (see ), suggested perhaps by σκανδαλον in verse . If ινα is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between πταιω , to stumble, and πιπτω , to fall, and take πεσωσιν as effective aorist active subjunctive to fall completely and for good. Hινα , as we know, can be either final, sub-final, or even result. See ; ; . Paul rejects this query in verse as vehemently as he did that in verse . By their fall ( τω αυτων παραπτωματ ). Instrumental case. For the word, a falling aside or a false step from παραπιπτω , see . Is come . No verb in the Greek, but γινετα or γεγονεν is understood. For to provoke them to jealousy ( εις το παραζηλωσα ). Purpose expressed by εις and the articular infinitive, first aorist active, of παραζηλοω , for which verb see . As an historical fact Paul turned to the Gentiles when the Jews rejected his message ( .; , etc.). The riches of the world ( πλουτος κοσμου ). See . Their loss ( το ηττημα αυτων ). So perhaps in , but in defeat is the idea. Perhaps so here. Fulness ( πληρωμα ). Perhaps "completion," though the word from πληροω , to fill, has a variety of senses, that with which anything is filled ( , ), that which is filled ( ). How much more? ( ποσω μαλλον ). Argument a fortiori as in verse . Verse illustrates the point.

‏ Romans 11:11-24

Did they stumble that they might fall? ( μη επταισαν ινα πεσωσιν? ). Negative answer expected by μη as in verse 1. First aorist active indicative of πταιω, old verb, to stumble, only here in Paul (see Jas 3:2), suggested perhaps by σκανδαλον in verse 9. If ινα is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between πταιω, to stumble, and πιπτω, to fall, and take πεσωσιν as effective aorist active subjunctive to fall completely and for good. Hινα, as we know, can be either final, sub-final, or even result. See 1Th 5:4; 1Co 7:29; Ga 5:17. Paul rejects this query in verse 11 as vehemently as he did that in verse 1.

By their fall ( τω αυτων παραπτωματ ). Instrumental case. For the word, a falling aside or a false step from παραπιπτω, see 5:15-20.

Is come. No verb in the Greek, but γινετα or γεγονεν is understood.

For to provoke them to jealousy ( εις το παραζηλωσα ). Purpose expressed by εις and the articular infinitive, first aorist active, of παραζηλοω, for which verb see 1Co 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Ac 13:45ff.; 28:28, etc.).

The riches of the world ( πλουτος κοσμου ). See 10:12.

Their loss ( το ηττημα αυτων ). So perhaps in 1Co 6:7, but in Isa 31:8 defeat is the idea. Perhaps so here.

Fulness ( πληρωμα ). Perhaps "completion," though the word from πληροω, to fill, has a variety of senses, that with which anything is filled (1Co 10:26, 28), that which is filled (Eph 1:23).

How much more? ( ποσω μαλλον ). Argument a fortiori as in verse 24. Verse 25 illustrates the point.

To you that are Gentiles ( υμιν τοις εθνεσιν ). "To you the Gentiles." He has a serious word to say to them.

Inasmuch then ( εφ' οσον μεν ουν ). Not temporal, quamdiu, "so long as" (Mt 9:15), but qualitative quatenus "in so far then as" (Mt 25:40).

I glorify my ministry ( την διακονιαν μου δοξαζω ). As apostle to the Gentiles ( εθνων αποστολος, objective genitive). Would that every minister of Christ glorified his ministry.

If by any means ( ε πως ). This use of ε with purpose or aim is a kind of indirect discourse.

I may provoke ( παραζηλωσω ). Either future active indicative or first aorist active subjunctive, see same uncertainty in Php 3:10 καταντησω, but in 3:11 καταλαβω after ε is subjunctive. The future indicative is clear in Ro 1:10 and the optative in Ac 27:12. Doubtful whether future indicative or aorist subjunctive also in σωσω (save).

The casting away of them ( η αποβολη αυτων ). Objective genitive ( αυτων ) with αποβολη, old word from αποβαλλω, to throw off (Mr 10:50), in N.T. only here and Ac 27:22.

The reconciling of the world ( καταλλαγη κοσμου ). See 5:10f. for καταλλαγη (reconciling). It explains verse 12.

The receiving ( η προσλημψις ). Old word from προσλαμβανω, to take to oneself, only here in N.T.

Life from the dead ( ζωη εκ νεκρων ). Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative.

First fruit ( απαρχη ). See on 1Co 15:20, 23. The metaphor is from Nu 15:19f. The LXX has απαρχην φυραματος, first of the dough as a heave offering.

The lump ( το φυραμα ). From which the first fruit came. See on 9:21. Apparently the patriarchs are the first fruit.

The root ( η ριζα ). Perhaps Abraham singly here. The metaphor is changed, but the idea is the same. Israel is looked on as a tree. But one must recall and keep in mind the double sense of Israel in 9:6f. (the natural and the spiritual).

Branches ( κλαδων ). From κλαω, to break.

Were broken off ( εξεκλασθησαν ). First aorist passive indicative of εκκλαω. Play on the word κλαδος (branch) and εκκλαω, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel).

And thou ( κα συ ). An individual Gentile.

Being a wild olive ( αγριελαιος ων ). This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" ( παρα φυσιν ).

Wast grafted in ( ενεκεντρισθης ). First aorist passive indicative of ενκεντριζω, to cut in, to graft, used by Aristotle. Belongs "to the higher Koine" (literary Koine) according to Milligan.

Partaker ( συνκοινωνος ). Co-partner.

Fatness ( πιοτητος ). Old word from πιων (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."

Glory not over the branches ( μη κατακαυχω των κλαδων ). Genitive case after κατα. Present middle imperative second person singular of κατακαυχαομα with negative μη, "stop glorying" or "do not have the habit of glorying over the branches." The conclusion of the preceding condition.

Gloriest ( κατακαυχασα ). Late form -αεσα retaining ς.

Not thou ( ου συ ). Very emphatic position. The graft was upon the stock and root, though each affected the other.

Thou wilt say then ( ερεις ουν ). A presumptuous Gentile speaks.

That I might be grafted in ( ινα εγω ενκεντρισθω ). Purpose clause with ινα and first aorist passive subjunctive. He shows contempt for the cast-off Jews.

Well ( καλως ). Perhaps ironical, though Paul may simply admit the statement (cf. Mr 12:32) and show the Gentile his real situation.

By unbelief ( τη απιστια )

--by faith ( πιστε ). Instrumental case with both contrasted words (by unbelief, by belief).

Be not highminded ( μη υψηλα φρονε ). "Stop thinking high (proud) thoughts."

Of God spared not ( ε γαρ ο θεος ουκ εφεισατο ). It is not ε μη (unless), but the ουκ negatives the verb εφεισατο (first aorist middle indicative of φειδομα, to spare. Condition of first class.

The goodness and the severity of God ( χρηστοτητα κα αποτομιαν θεου ). See on Ro 2:2 for χρηστοτης, kindness of God. Αποτομια (here alone in the N.T.) is from αποτομος, cut off, abrupt, and this adjective from αποτεμνω, to cut off. This late word occurs several times in the papyri.

If thou continue ( εαν επιμενηις ). Third class condition, εαν and present active subjunctive.

Otherwise ( επε ). Ellipse after επε, "since if thou dost not continue."

Thou also ( κα συ ). Precisely as the Jewish branches of verse 17 were.

Shalt be cut off ( εκκοπηση ). Second future passive of εκκοπτω, to cut out.

If they continue not in their unbelief ( εαν μη επιμενωσ τη απιστια ). Third class condition with the same verb used in verse 22 of the Gentile. Locative case of απιστια here (same form as the instrumental in verse 20).

For God is able ( δυνατος γαρ εστιν ο θεος ). See this use of δυνατος εστιν in 4:21 rather than δυνατα. This is the χρυξ of the whole matter. God is able.

Contrary to nature ( παρα φυσιν ). This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive ( καλλιελαιος, the garden olive, καλλος and ελαια in Aristotle and a papyrus).

Into their own olive tree ( τη ιδια ελαια ). Dative case. Another argument a fortiori, "how much more" ( πολλω μαλλον ). God can graft the natural Israel back upon the spiritual Israel, if they become willing.