05050
 \\Saith thus\\ (\\hout“s legei\\). Paul personifies "the from faith
 righteousness" (\\hˆ ek piste“s dikaiosunˆ\\). A free reproduction
 from
 # De 30:11-14
 Paul takes various phrases from the LXX and uses them for "his
 inspired conviction and experiences of the gospel" (Denney). He
 does not quote Moses as saying this or meaning this. \\Say not in\\
 \\thy heart\\ (\\mˆ eipˆis en tˆi kardiƒi sou\\). Second aorist active
 subjunctive with \\mˆ\\ like
 # De 8:17
 To say in the heart is to think
 # Mt 3:9
 \\That is, to bring Christ down\\ (\\tout' estin Christon katagagein\\).
 Second aorist active infinitive of the common verb \\katag“\\, to
 bring or lead down. It is dependent on the preceding verb
 \\anabˆsetai\\ (shall ascend). \\Tout' estin\\ (that is) is what is
 called _Midrash_ or interpretation as in
 # 9:8
 It occurs three times here (verses
 # 6-8
 Paul applies the words of Moses to Christ. There is no need for
 one to go to heaven to bring Christ down to earth. The
 Incarnation is already a glorious fact. Today some men scout the
 idea of the Deity and Incarnation of Christ.

05051
 \\Into the abyss\\ (\\eis tˆn abusson\\). See
 # Lu 8:31
 for this old Greek word (\\a\\ privative and \\bussos\\) bottomless like
 sea
 # Ps 106:26
 our abyss. In
 # Re 9:1
 it is the place of torment. Paul seems to refer to Hades or Sheol
 # Ac 2:27,31
 the other world to which Christ went after death. \\To bring Christ\\
 \\up\\ (\\Christon anagagein\\). Second aorist active infinitive of
 \\anag“\\ and dependent on \\katabˆsetai\\ (shall descend). Christ has
 already risen from the dead. The deity and resurrection of Christ
 are precisely the two chief points of attack today on the part of
 sceptics.

05052
 \\But what saith it?\\ (\\alla ti legei?\\). That is "the from faith
 righteousness." \\The word of faith\\ (\\to rˆma tˆs piste“s\\). The
 gospel message concerning faith (objective genitive). Only here.
 In contrast to the law. \\Which we preach\\ (\\ho kˆrussomen\\). The
 living voice brings home to every one the faith kind of
 righteousness. Paul seizes upon the words of Moses with the
 orator's instinct and with rhetorical skill (Sanday and Headlam)
 applies them to the facts about the gospel message about the
 Incarnation and Resurrection of Christ.

05053
 \\If thou shalt confess\\ (\\ean homologˆsˆis\\). Third class condition
 (\\ean\\ and first aorist active subjunctive of \\homologe“\\). \\With thy\\
 \\mouth Jesus as Lord\\ (\\en t“i stomati sou Kurion Iˆsoun\\). This is
 the reading of nearly all the MSS. But B 71 Clem of Alex. read \\to\\
 \\rˆma en t“i stomati sou hoti Kurios Iˆsous\\ (the word in thy mouth
 that Jesus is Lord). The idea is the same, the confession of
 Jesus as Lord as in
 # 1Co 12:3; Php 2:11
 No Jew would do this who had not really trusted Christ, for
 \\Kurios\\ in the LXX is used of God. No Gentile would do it who had
 not ceased worshipping the emperor as \\Kurios\\. The word \\Kurios\\ was
 and is the touchstone of faith. \\And shalt believe\\ (\\kai\\
 \\pisteusˆis\\). Same construction. Faith precedes confession, of
 course.

05054
 \\Man believeth\\ (\\pisteuetai\\). Impersonal construction, "it is
 believed" (present passive indicative of \\pisteu“\\). The order is
 reversed in this verse and the true order (faith, then
 confession). \\Confession is made\\ (\\homologeitai\\). Impersonal
 construction again, "it is confessed," "man confesses." Both
 \\kardiƒi\\ (heart) and \\stomati\\ (mouth) are in the instrumental case.

05055
 \\Every one\\ (\\pƒs\\). Paul adds this word to the quotation from
 # Isa 28:16
 already made in
 # 9:33

05056
 \\Distinction\\ (\\diastolˆ\\). See on this word
 # 3:22
 Here it is followed by the ablative case \\Ioudaiou te kai\\
 \\Hellˆnos\\ (between Jew and Greek). \\Lord of all\\ (\\Kurios pant“n\\).
 See
 # Ga 3:28
 \\Rich\\ (\\plout“n\\). Present active participle of \\ploute“\\. See
 # Eph 3:8
 "the unsearchable riches of Christ."

05057
 Paul here quotes
 # Joe 3:5
 # Joe 2:32
 LXX).

05058
 \\How then shall they call?\\ (\\p“s oun epikales“ntai?\\). Deliberative
 subjunctive (first aorist middle) of \\epikaleomai\\ (see verses
 # 12,13
 The antecedent of \\eis hon\\ (in whom) is not expressed. \\How shall\\
 \\they believe?\\ (\\pos pisteus“sin?\\). Deliberative subjunctive again
 (first aorist active of \\pisteu“\\ just used). Each time Paul picks
 up the preceding verb and challenges that. Here again the
 antecedent \\eis touton\\ before \\hon\\ is not expressed. \\How shall they\\
 \\hear?\\ (\\pos akous“sin?\\). Deliberative subjunctive (first aorist
 active of \\akou“\\). \\Without a preacher?\\ (\\ch“ris kˆrussontos?\\).
 Preposition \\ch“ris\\ with ablative singular masculine present
 active participle of \\kˆruss“\\, "without one preaching." \\How shall\\
 \\they preach?\\ (\\p“s kˆrux“sin?\\). Deliberative subjunctive again
 (first aorist active \\kˆruss“\\, to preach). \\Except they be sent?\\
 (\\ean mˆ apostal“sin?\\). Second aorist passive deliberative
 subjunctive of \\apostell“\\, to send, from which verb \\apostolos\\
 apostle comes. Negative condition of third class. In graphic
 style Paul has made a powerful plea for missions. It is just as
 true today as then.

05059
 \\How beautiful\\ (\\H“s h“raioi\\). A quotation from
 # Isa 52:7
 more like the Hebrew than the LXX, picturing the messengers of
 the restoration from the Jewish captivity. Paul assumes that the
 missionaries (\\apostoloi\\) have been sent as implied in verse
 # 14

05060
 \\But they did not all hearken\\ (\\ou pantes hupˆkousan\\). They heard,
 but did not heed. Some disbelieve now
 # 3:3
 as they did then. On obedience and disobedience see
 # 5:19; 1Th 2:13; Ga 3:2
 He quotes
 # Isa 53:1
 to show how Isaiah felt. \\Report\\ (\\akoˆi\\). Literally, "hearing"
 # Mt 14:1; Mr 13:7

05061
 \\By the word of Christ\\ (\\dia rˆmatos Christou\\). "By the word about
 Christ" (objective genitive).

05062
 \\Did they not hear?\\ (\\mˆ ouk ˆkousan?\\). Rather, "Did they fail to
 hear?" (expecting the negative answer \\mˆ\\, while \\ouk\\ blends with
 the verb).
 See note on "1Co 9:5"
  for this construction. \\Yea, verily\\ (\\menounge\\). Triple particle
 (\\men, oun, ge\\) as in
 # 9:20
 \\Sound\\ (\\phthoggos\\). Vibration of a musical string.
 See note on "1Co 14:7"
 Only two N.T. examples. \\The world\\ (\\tˆs oikoumenˆs\\). The inhabited
 earth as in
 # Lu 2:1

05063
 \\Did Israel not know?\\ (\\mˆ Israel ouk egn“?\\). "Did Israel fail to
 know?" See above. \\First\\ (\\pr“tos\\). Moses first before any one
 else. LXX quotation
 # De 32:21
 See note on "1Co 10:22"
  for \\parazˆl“s“\\ (I will provoke you to jealousy). \\With that which\\
 \\is no nation\\ (\\ep' ouk ethnei\\). The Jews had worshipped "no-gods"
 and now God shows favours to a "no-nation" (people). \\Will I anger\\
 \\you\\ (\\parorgi“ humas\\). Future active (Attic future) of \\parorgiz“\\,
 rare word, to rouse to wrath.

05064
 \\Is very bold\\ (\\apotolmƒi\\). Present active indicative of \\apotolma“\\,
 old word, to assume boldness (\\apo\\, off) and only here in N.T.
 Isaiah "breaks out boldly" (Gifford). Paul cites
 # Isa 65:1
 in support of his own courage against the prejudice of the Jews.
 See
 # 9:30-33
 for illustration of this point. \\I was found\\ (\\heurethˆn\\). First
 aorist passive indicative of \\heurisk“\\.

05065
 \\All the day long\\ (\\holˆn tˆn hˆmeran\\). Accusative of extent of
 time. He quotes
 # Isa 65:2
 \\Did I spread out\\ (\\exepetasa\\). First aorist active indicative of
 \\ekpetannumi\\, old verb, to stretch out, bold metaphor, only here
 in N.T. \\Unto a disobedient and a gainsaying people\\ (\\pros laon\\
 \\apeithounta kai antilegonta\\). "Unto a people disobeying and
 talking back." The two things usually go together. Contrary and
 contradictory
 # Lu 13:34


05066
 \\I say then\\ (\\leg“ oun\\). As in verse
 # 11
 \\Oun\\ looks back to
 # 9:16-33
 and
 # 10:19-21
 \\Did God cast off?\\ (\\mˆ ap“sato ho theos?\\). An indignant negative
 answer is called for by \\mˆ\\ and emphasized by \\mˆ genoito\\ (God
 forbid). Paul refers to the promise in the O.T. made three times:
 # 1Sa 12:22; Ps 94:14
 # Ps 93:14
 LXX);
 # Ps 94:4
 First aorist middle indicative (without augment) of \\ap“the“\\, to
 push away, to repel, middle, to push away from one as in
 # Ac 7:27
 \\For I also\\ (\\kai gar eg“\\). Proof that not all the Jews have
 rejected Christ. See
 # Php 3:5
 for more of Paul's pedigree.

05067
 \\Whom he foreknew\\ (\\hon proegn“\\). The same form and sense as in
 # 8:29
 which see. Probably the Hebrew sense of choice beforehand. The
 nation of Israel was God's chosen people and so all the
 individuals in it could not be cast off. \\Wot ye not?\\ (\\ouk\\
 \\oidate?\\). "Know ye not?" Why keep the old English "wot"? \\Of\\
 \\Elijah\\ (\\en Eleiƒi\\). "In the case of Elijah." Cf. "in the bush"
 # Mr 12:26
 \\He pleadeth\\ (\\entugchanei\\).
 See note on "Ro 8:27"
 \\Entugchan“\\ means to happen on one and so to converse with
 # Ac 25:24
 to plead for
 # Ro 8:27,34
 to plead against as here with \\kata\\, but the "against" is in \\kata\\.

05068
 \\They have digged down\\ (\\kateskapsan\\). First aorist active
 indicative of \\kataskapt“\\, to dig under or down. Old verb, here
 only in N.T. (critical text). LXX has \\katheilan\\ "pulled down."
 Paul has reversed the order of the LXX of
 # 1Ki 19:10,14,18
 \\Altars\\ (\\thusiastˆria\\). Late word (LXX, Philo, Josephus, N.T.
 eccl. writers) from \\thusiaz“\\, to sacrifice. See
 # Ac 17:23
 \\And I am left alone\\ (\\kag“ hupeleiphthˆn monos\\). First aorist
 passive indicative of \\hupoleip“\\, 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\\ (\\psuchˆn\\). It is not
 possible to draw a clear distinction between \\psuchˆ\\ (soul) and
 \\pneuma\\ (spirit). \\Psuchˆ\\ is from \\psuch“\\, to breathe or blow,
 \\pneuma\\ from \\pne“\\, 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.

05069
 \\The answer of God\\ (\\ho chrˆmatismos\\). An old word in various
 senses like \\chrˆmatiz“\\, only here in N.T. See this use of the
 verb in
 # Mt 2:12,22; Lu 2:26; Ac 10:22
 \\To Baal\\ (\\tˆi Baal\\). Feminine article. In the LXX the name \\Baal\\ is
 either masculine or feminine. The explanation is that the Jews
 put _Bosheth_ (\\aischunˆ\\, shame) for Baal and in the LXX the
 feminine article occurs because \\aischunˆ\\ is so, though here the
 LXX has the masculine \\t“i\\.

05070
 \\Remnant\\ (\\limma\\). Old word, but only here in N.T., but in papyri
 also and with this spelling rather than \\leimma\\. From \\leip“\\, to
 leave. \\According to the election of grace\\ (\\kat' eklogˆn\\
 \\charitos\\). As in
 # 9:6-13
 The election is all of God. Verse
 # 6
 explains it further.

05071
 \\Otherwise\\ (\\epei\\). Ellipse after \\epei\\ (since), "since, in that
 case." \\Is no more\\ (\\ouketi ginetai\\). "No longer becomes" grace,
 loses its character as grace. Augustine: _Gratia nisi gratis sit
 gratia non est_.

05072
 \\What then?\\ (\\ti oun?\\). Since God did not push Israel away (verse
 # 1
 what is true? \\The election\\ (\\hˆ eklogˆ\\). Abstract for concrete
 (the elect). \\Obtained\\ (\\epetuchen\\). Second aorist active
 indicative of \\epitugchan“\\, old verb, to hit upon, only here in
 Paul. See
 # 9:30-33
 for the failure of the Jews. \\Were hardened\\ (\\ep“r“thˆsan\\). First
 aorist passive indicative of \\p“ro“\\, late verb, to cover with
 thick skin (\\p“ros\\). See on
 # 2Co 3:14; Mr 3:5

05073
 \\A spirit of stupor\\ (\\pneuma katanuxe“s\\). The quotation is a
 combination of
 # De 19:4; Isa 29:10; 6:9
 This phrase is from
 # Isa 29:10
 \\Katanuxis\\ is a late and rare word from \\katanuss“\\, to prick or
 stick
 # Ac 2:37
 in LXX, here only in N.T., one example in _Pelagia-Legende_. The
 torpor seems the result of too much sensation, dulled by
 incitement into apathy. \\That they should not see\\ (\\tou mˆ\\
 \\blepein\\). Genitive articular infinitive of negative purpose. \\That\\
 \\they should not hear\\ (\\tou mˆ akouein\\). So here also. See
 Stephen's speech
 # Ac 7:51

05074
 \\David says\\ (\\Daueid legei\\). From
 # Ps 69:23
 # 68:23
 LXX);
 # 34:8; 28:4
 (combined quotation). \\Table\\ (\\trapeza\\). For what is on the table,
 "a feast." \\A snare\\ (\\eis pagida\\). From \\pˆgnumi\\, to make fast, old
 word for snares for birds and beasts.
 See note on "Lu 21:35"
 \\Eis\\ in predicate with \\ginomai\\ is a translation-Hebraism. \\A trap\\
 (\\eis thˆran\\). Old word for hunting of wild beasts, then a trap.
 Only here in N.T. \\A stumbling-block\\ (\\eis skandalon\\). A third word
 for trap, snare, trap-stick or trigger over which they fall.
 See note on "1Co 1:23"
 See note on "Ro 9:33"
 \\A recompense\\ (\\eis antapodoma\\). Late word from double compound
 verb \\antapodid“mi\\, to repay (both \\anti\\ and \\apo\\). Ancient
 Greeks used \\antapodosis\\. In LXX and Didache. In N.T. only here
 (bad sense) and
 # Lu 14:12
 (good sense).

05075
 \\Let their eyes be darkened\\ (\\skotisthˆt“san hoi ophthalmoi aut“n\\).
 First aorist passive imperative of \\skotiz“\\, to darken. A terrible
 imprecation. \\That they may not see\\ (\\tou mˆ blepein\\). Repeated
 from verse
 # 8
 \\Bow down\\ (\\sunkampson\\). First aorist active imperative of
 \\sunkampt“\\, old verb, to bend together as of captives whose backs
 (\\n“ton\\, another old word, only here in N.T.) were bent under
 burdens. Only here in N.T.

05076
 \\Did they stumble that they might fall?\\ (\\mˆ eptaisan hina\\
 \\pes“sin?\\). Negative answer expected by \\mˆ\\ as in verse
 # 1
 First aorist active indicative of \\ptai“\\, old verb, to stumble,
 only here in Paul (see
 # Jas 3:2
 suggested perhaps by \\skandalon\\ in verse
 # 9
 If \\hina\\ is final, then we must add "merely" to the idea, "merely
 that they might fall" or make a sharp distinction between \\ptai“\\,
 to stumble, and \\pipt“\\, to fall, and take \\pes“sin\\ as effective
 aorist active subjunctive to fall completely and for good. \\Hina\\,
 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\\ (\\t“i aut“n parapt“mati\\). Instrumental case. For the
 word, a falling aside or a false step from \\parapipt“\\, see
 # 5:15-20
 \\Is come\\. No verb in the Greek, but \\ginetai\\ or \\gegonen\\ is
 understood. \\For to provoke them to jealousy\\ (\\eis to parazˆl“sai\\).
 Purpose expressed by \\eis\\ and the articular infinitive, first
 aorist active, of \\parazˆlo“\\, for which verb see
 # 1Co 10:22
 As an historical fact Paul turned to the Gentiles when the Jews
 rejected his message
 # Ac 13:45; 28:28
 etc.). \\The riches of the world\\ (\\ploutos kosmou\\). See
 # 10:12
 \\Their loss\\ (\\to hˆttˆma aut“n\\). So perhaps in
 # 1Co 6:7
 but in
 # Isa 31:8
 defeat is the idea. Perhaps so here. \\Fulness\\ (\\plˆr“ma\\). Perhaps
 "completion," though the word from \\plˆro“\\, 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?\\ (\\pos“i mallon\\). Argument _a fortiori_ as in verse
 # 24
 Verse
 # 25
 illustrates the point.

05077
05078
 \\To you that are Gentiles\\ (\\humin tois ethnesin\\). "To you the
 Gentiles." He has a serious word to say to them. \\Inasmuch then\\
 (\\eph' hoson men oun\\). Not temporal, _quamdiu_, "so long as"
 # Mt 9:15
 but qualitative _quatenus_ "in so far then as"
 # Mt 25:40
 \\I glorify my ministry\\ (\\tˆn diakonian mou doxaz“\\). As apostle to
 the Gentiles (\\ethn“n apostolos\\, objective genitive). Would that
 every minister of Christ glorified his ministry. \\If by any means\\
 (\\ei p“s\\). This use of \\ei\\ with purpose or aim is a kind of
 indirect discourse. \\I may provoke\\ (\\parazˆl“s“\\). Either future
 active indicative or first aorist active subjunctive, see same
 uncertainty in
 # Php 3:10
 \\katantˆs“\\, but in
 # 3:11
 \\katalab“\\ after \\ei\\ 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
 \\s“s“\\ (save).

05079
05080
 \\The casting away of them\\ (\\hˆ apobolˆ aut“n\\). Objective genitive
 (\\aut“n\\) with \\apobolˆ\\, old word from \\apoball“\\, to throw off
 # Mr 10:50
 in N.T. only here and
 # Ac 27:22
 \\The reconciling of the world\\ (\\katallagˆ kosmou\\). See
 # 5:10
 for \\katallagˆ\\ (reconciling). It explains verse
 # 12
 \\The receiving\\ (\\hˆ proslˆmpsis\\). Old word from \\proslamban“\\, to
 take to oneself, only here in N.T. \\Life from the dead\\ (\\z“ˆ ek\\
 \\nekr“n\\). 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.

05081
 \\First fruit\\ (\\aparchˆ\\).
 See note on "1Co 15:20"
 See note on "1Co 15:23"
 The metaphor is from
 # Nu 15:19
 The LXX has \\aparchˆn phuramatos\\, first of the dough as a heave
 offering. \\The lump\\ (\\to phurama\\). From which the first fruit came.
 See note on "Ro 9:21"
 Apparently the patriarchs are the first fruit. \\The root\\ (\\hˆ\\
 \\riza\\). 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
 # 9:6
 (the natural and the spiritual).

05082
 \\Branches\\ (\\klad“n\\). From \\kla“\\, to break. \\Were broken off\\
 (\\exeklasthˆsan\\). First aorist passive indicative of \\ekkla“\\. Play
 on the word \\klados\\ (branch) and \\ekkla“\\, 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\\ (\\kai su\\). An individual Gentile. \\Being a wild\\
 \\olive\\ (\\agrielaios “n\\). 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" (\\para\\
 \\phusin\\). \\Wast grafted in\\ (\\enekentristhˆs\\). First aorist passive
 indicative of \\enkentriz“\\, to cut in, to graft, used by Aristotle.
 Belongs "to the higher _Koin‚_" (literary _Koin‚_) according to
 Milligan. \\Partaker\\ (\\sunkoin“nos\\). Co-partner. \\Fatness\\
 (\\piotˆtos\\). Old word from \\pi“n\\ (fat), only here in N.T. Note
 three genitives here "of the root of the fatness of the olive."

05083
 \\Glory not over the branches\\ (\\mˆ katakauch“ t“n klad“n\\). Genitive
 case after \\kata\\. Present middle imperative second person singular
 of \\katakauchaomai\\ with negative \\mˆ\\, "stop glorying" or "do not
 have the habit of glorying over the branches." The conclusion of
 the preceding condition. \\Gloriest\\ (\\katakauchƒsai\\). Late form
 \\-aesai\\ retaining \\s\\. \\Not thou\\ (\\ou su\\). Very emphatic position.
 The graft was upon the stock and root, though each affected the
 other.

05084
 \\Thou wilt say then\\ (\\ereis oun\\). A presumptuous Gentile speaks.
 \\That I might be grafted in\\ (\\hina eg“ enkentristh“\\). Purpose
 clause with \\hina\\ and first aorist passive subjunctive. He shows
 contempt for the cast-off Jews.

05085
 \\Well\\ (\\kal“s\\). Perhaps ironical, though Paul may simply admit the
 statement (cf.
 # Mr 12:32
 and show the Gentile his real situation. \\By unbelief\\ (\\tˆi\\
 \\apistiƒi\\) \\--by faith\\ (\\pistei\\). Instrumental case with both
 contrasted words (by unbelief, by belief).

05086
 \\Be not highminded\\ (\\mˆ hupsˆla phronei\\). "Stop thinking high
 (proud) thoughts." \\Of God spared not\\ (\\ei gar ho theos ouk\\
 \\epheisato\\). It is not \\ei mˆ\\ (unless), but the \\ouk\\ negatives the
 verb \\epheisato\\ (first aorist middle indicative of \\pheidomai\\, to
 spare. Condition of first class.

05087
 \\The goodness and the severity of God\\ (\\chrˆstotˆta kai apotomian\\
 \\theou\\). See on
 # Ro 2:2
 for \\chrˆstotˆs\\, kindness of God. \\Apotomia\\ (here alone in the
 N.T.) is from \\apotomos\\, cut off, abrupt, and this adjective from
 \\apotemn“\\, to cut off. This late word occurs several times in the
 papyri. \\If thou continue\\ (\\ean epimenˆis\\). Third class condition,
 \\ean\\ and present active subjunctive. \\Otherwise\\ (\\epei\\). Ellipse
 after \\epei\\, "since if thou dost not continue." \\Thou also\\ (\\kai\\
 \\su\\). Precisely as the Jewish branches of verse
 # 17
 were. \\Shalt be cut off\\ (\\ekkopˆsˆi\\). Second future passive of
 \\ekkopt“\\, to cut out.

05088
 \\If they continue not in their unbelief\\ (\\ean mˆ epimen“si tˆi\\
 \\apistiƒi\\). Third class condition with the same verb used in verse
 # 22
 of the Gentile. Locative case of \\apistiƒi\\ here (same form as the
 instrumental in verse
 # 20
 \\For God is able\\ (\\dunatos gar estin ho theos\\). See this use of
 \\dunatos estin\\ in
 # 4:21
 rather than \\dunatai\\. This is the \\crux\\ of the whole matter. God is
 able.

05089
 \\Contrary to nature\\ (\\para phusin\\). 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 (\\kallielaios\\, the garden olive,
 \\kallos\\ and \\elaia\\ in Aristotle and a papyrus). \\Into their own\\
 \\olive tree\\ (\\tˆi idiƒi elaiƒi\\). Dative case. Another argument _a
 fortiori_, "how much more" (\\poll“i mallon\\). God can graft the
 natural Israel back upon the spiritual Israel, if they become
 willing.

05090
 \\This mystery\\ (\\to mustˆrion touto\\). Not in the pagan sense of an
 esoteric doctrine for the initiated (from \\mue“\\, to blink, to
 wink), unknown secrets
 # 2Th 2:7
 or like the mystery religions of the time, but the revealed will
 of God now made known to all
 # 1Co 2:1,7; 4:1
 which includes Gentiles also
 # Ro 16:25; Col 1:26; Eph 3:3
 and so far superior to man's wisdom
 # Col 2:2; 4:13; Eph 3:9; 5:32; 6:19; Mt 13:11; Mr 4:11
 Paul has covered every point of difficulty concerning the failure
 of the Jews to accept Jesus as the Messiah and has shown how God
 has overruled it for the blessing of the Gentiles with a ray of
 hope still held out for the Jews. "In early ecclesiastical Latin
 \\mustˆrion\\ was rendered by _sacramentum_, which in classical Latin
 means _the military oath_. The explanation of the word
 _sacrament_, which is so often founded on this etymology, is
 therefore mistaken, since the meaning of sacrament belongs to
 \\mustˆrion\\ and not to _sacramentum_ in the classical sense"
 (Vincent). \\Wise in your own conceits\\ (\\en heautois phronimoi\\).
 "Wise in yourselves." Some MSS. read \\par' heautois\\ (by
 yourselves). Negative purpose here (\\hina mˆ ˆte\\), to prevent
 self-conceit on the part of the Gentiles who have believed. They
 had no merit in themselves \\A hardening\\ (\\p“r“sis\\). Late word from
 \\p“ro“\\
 # 11:7
 Occurs in Hippocrates as a medical term, only here in N.T. save
 # Mr 3:5; Eph 4:18
 It means obtuseness of intellectual discernment, mental dulness.
 \\In part\\ (\\apo merous\\). Goes with the verb \\gegonen\\ (has happened in
 part). For \\apo merous\\, see
 # 2Co 1:14; 2:5; Ro 15:24
 for \\ana meros\\, see
 # 1Co 14:27
 for \\ek merous\\, see
 # 1Co 12:27; 13:9
 for \\kata meros\\, see
 # Heb 9:5
 for \\meros ti\\ (adverbial accusative) partly see
 # 1Co 11:18
 Paul refuses to believe that no more Jews will be saved. \\Until\\
 \\the fulness of the Gentiles be come in\\ (\\achri hou to plˆr“ma t“n\\
 \\ethn“n eiselthˆi\\). Temporal clause with \\achri hou\\ (until which
 time) and the second aorist active subjunctive of \\eiserchomai\\, to
 come in
 # Mt 7:13,21
 \\For fulness of the Gentiles\\ (\\to plˆr“ma t“n ethn“n\\)
 See note on "Ro 11:12"
 , the complement of the Gentiles.

05091
 \\And so\\ (\\kai hout“s\\). By the complement of the Gentiles stirring
 up the complement of the Jews (verses
 # 11
 \\All Israel\\ (\\pƒs Israˆl\\). What does Paul mean? The immediate
 context (use of \\pƒs\\ in contrast with \\apo merous, plˆr“ma\\ here in
 contrast with \\plˆr“ma\\ in verse
 # 12
 argues for the Jewish people "as a whole." But the spiritual
 Israel (both Jews and Gentiles) may be his idea in accord with
 # 9:6
 # Ga 6:16
 as the climax of the argument. At any rate we should strive for
 and pray for the conversion of Jews as a whole. Paul here quotes
 from
 # Isa 59:20; 27:9
 \\The Deliverer\\ (\\ho ruomenos\\). Present middle articular participle
 of \\ruomai\\, to rescue, to deliver.
 See note on "1Th 1:10"
 See note on "2Co 1:10"
 The Hebrew _Goel_, the Avenger, the Messiah, the Redeemer
 # De 25:5-10; Job 19:25; Ru 3:12
 Paul interprets it of Jesus as Messiah.

05092
 \\My covenant\\ (\\hˆ par' emou diathˆkˆ\\). "The from me covenant," "my
 side of the covenant I have made with them" (Sanday and Headlam).
 Cf.
 # Jer 31:31
 Not a political deliverance, but a religious and ethical one.
 \\When I shall take away\\ (\\hotan aphel“mai\\). Second aorist middle
 subjunctive of \\aphaire“\\, old and common verb, to take away.

05093
 \\As touching the gospel\\ (\\kata to euaggelion\\). "According to (\\kata\\
 with the accusative) the gospel" as Paul has shown in verses
 # 11-24
 the gospel order as it has developed. \\Enemies\\ (\\echthroi\\). Treated
 as enemies (of God), in passive sense, because of their rejection
 of Christ (verse
 # 10
 just as \\agapˆtoi\\ (beloved) is passive. \\As touching the election\\
 (\\kata tˆn eklogˆn\\). "According to the election" (the principle of
 election, not as in verses
 # 5
 the elect or abstract for concrete). \\For the fathers' sake\\ (\\dia\\
 \\tous pateras\\). As in
 # 9:4; 11:16

05094
 \\Without repentance\\ (\\ametamelˆta\\). See on
 # 2Co 7:10
 for this word (\\a\\ privative and \\metamelomai\\, to be sorry
 afterwards). It is not \\ametanoˆton\\
 # Ro 2:5
 from \\a\\ privative and \\metanoe“\\, to change one's mind. God is not
 sorry for his gifts to and calling of the Jews
 # 9:4

05095
 \\Ye in time past\\ (\\humeis pote\\). Ye Gentiles
 # 1:18-32
 \\Were disobedient\\ (\\epeithˆsate\\). First aorist active indicative of
 \\apeithe“\\, to disbelieve and then to disobey. "Ye once upon a time
 disobeyed God." \\By their disobedience\\ (\\tˆi tout“n apeithiƒi\\).
 Instrumental case, "by the disobedience of these" (Jews). Note
 "now" (\\nun\\) three times in this sentence.

05096
 \\By the mercy shown to you\\ (\\t“i humeter“i eleei\\). Objective sense
 of \\humeteros\\ (possessive pronoun, your). Proleptic position also
 for the words go with \\eleˆth“sin\\ (first aorist passive
 subjunctive of \\elee“\\, from \\eleos\\ with \\hina\\, purpose clause).
 God's purpose is for the Jews to receive a blessing yet.

05097
 \\Hath shut up\\ (\\sunekleisen\\). First aorist active indicative of
 \\sunklei“\\, to shut together like a net
 # Lu 5:6
 See
 # Ga 3:22
 for this word with \\hupo hamartian\\ (under sin). This is a
 resultant (effective) aorist because of the disbelief and
 disobedience of both Gentile
 # 1:17-32
 and Jew
 # 2:1-3:20
 \\All\\ (\\tous pantas\\). "The all" (both Gentiles and Jews). \\That he\\
 \\might have mercy\\ (\\hina--eleˆsˆi\\). Purpose with \\hina\\ and aorist
 active subjunctive. No merit in anyone, but all of grace. "The
 all" again, who receive God's mercy, not that "all" men are
 saved.

05098
 \\O the depth\\ (\\O bathos\\). Exclamation with omega and the nominative
 case of \\bathos\\ (
 See note on "2Co 8:2"
 See note on "Ro 8:39"
 ). Paul's argument concerning God's elective grace and goodness
 has carried him to the heights and now he pauses on the edge of
 the precipice as he contemplates God's wisdom and knowledge,
 fully conscious of his inability to sound the bottom with the
 plummet of human reason and words. \\Unsearchable\\ (\\anexeraunˆta\\).
 Double compound (\\a\\ privative and \\ex\\) verbal adjective of
 \\ereuna“\\ (old spelling \\-eu-\\), late and rare word (LXX, Dio
 Cassius, Heraclitus), only here in N.T. Some of God's wisdom can
 be known
 # 1:20
 but not all. \\Past tracing out\\ (\\anexichniastoi\\). Another verbal
 adjective from \\a\\ privative and \\exichniaz“\\, to trace out by tracks
 (\\ichnos\\
 # Ro 4:12
 Late word in Job
 # Job 5:9; 9:10; 34:24
 from which use Paul obtained it here and
 # Eph 3:8
 (only N.T. examples). Also in ecclesiastical writers. Some of
 God's tracks he has left plain to us, but others are beyond us.

05099
 \\Who hath known?\\ (\\tis egn“?\\). Second aorist active indicative of
 \\gin“sk“\\, a timeless aorist, did know, does know, will know.
 Quotation from
 # Isa 40:13
 Quoted already in
 # 1Co 2:16
 \\Counsellor\\ (\\sumboulos\\). Old word from \\sun\\ and \\boulˆ\\. Only here
 in N.T. \\His\\ (\\autou\\). Objective genitive, counsellor to him (God).
 Some men seem to feel competent for the job.