Romans

11:11-24

Second rebuttal argument, 9:1-11:36

3. The final shape of God's true Israel, 11:1-32

b) The ingrafted Gentile branches

Paul continues the third part of his second rebuttal argument against the nomist critique that his gospel is flawed, given the limited response of godly Jews, 11:1-32. In the third part of his argument, he makes the point that, with respect of Israel's unbelief, "this is not God's last word. Israel is not doomed to final rejection", Hunter. Having first established that Israel's rejection is not total, 11:1-10, Paul now goes on to speak of the Gentile's inclusion in God's people and their part in the salvation of "all" Israel, v11-24.

Paul's argument in this passage develops in two parts, first, he speaks of his ministry to the Gentiles and his hope that their conversion will prompt Israel to jealousy and inevitably faith, v11-16. Then, in the illustration of the olive tree, the climax of this section, Paul shows that the "hardening" of Israel, due to unbelief, is not necessarily complete. In the illustration of the olive tree, Paul aligns the root with the Abrahamic covenant promises, the natural branches with Jewish believers (the remnant), the ingrafted branches with Gentile believers, and the cut-out branches with unbelieving Israel. If wild branches can be ingrafted, "how much more will these natural branches be grafted back into their own olive tree", v24.

i] Context: See 9:1-6a. Some commentators tie this section into chapters 14 and 15, the "weak / strong" issue, of Paul seeking to address an anti-Jewish sentiment on the part of the Gentiles, even of Paul seeking to gain Gentile support for his ministry approach (the conversion of the Gentiles prompting a similar response from Israel - ie., when Gentiles stream through the gates of Zion, then surely the kingdom is upon us), cf., Dunn, Jewett, Dumbrell... It would seem, though, that Paul is continuing to establish the fact that God's word of grace has not malfunctioned, 9:6a.

ii] Background: The Nomist heresy 1:8-15.

iii] Structure: The inclusion of Gentiles into Israel:

iv] Thesis: See 3:21-31.

v] Interpretation: See 9:1-6a.

v] Exposition: A simple verse-by-verse exposition of this passage may be found in the linked pew-level Sermon Notes.

The ingrafted Gentiles and their part in the salvation of "all" Israel, v11-24: i] In v11-12 and repeated in v13-15, Paul develops the argument that Israel's "fall" is not irrevocable in that the opportunities for faith, and thus salvation, presently available to the Gentiles, will provide renewed opportunities for Jews to find faith in Christ.

oun "again" - [i say] therefore. Inferential, drawing a logical conclusion; given that Israel has been "hardened" by God due to their unbelief, is therefore this fall beyond recovery?

mh "-" - not [did they stumble]. This negation is used in a question expecting a negative response; here we get the answer "no way!"

iJna + subj "so as to [fall beyond recovery]" - that [they might fall]? The construction usually introduces a purpose clause; "did they stumble in order that they might fall?" Instead of "in order that" (implying that God has orchestrated their fall) we may go with a contemplated result (Sanday and Headlam), "with the result that." Chamberlain suggests an object clause, "Israel stumbled so (seriously) that she fell." As for "fall", it is best taken as an irrevocable fall as in the NIV. "Did their error involve them in irretrievable disaster? God forbid!", Barclay.

mh genoito aor. opt. "not at all" - may it not be so. "God forbid", AV = "No way!"

alla "rather" - but. Here a strong adversative, "on the contrary"; "the truth is, that by their false step ...", Cassirer.

tw/ ... paraptwmati (a atoV) dat. "because of [their] transgression" - in = by sin, trespass [of them]. The dative is instrumental, expressing means, "by means of their trespass", or cause, "because of", Moo, as NIV. The word is used of a specific sinful act, in this case, obviously Israel's rejection of the gospel, ie., their unbelief. Note how Cassirer, also Moffatt, continues with the image of Israel's tripping over.

toiV eqnesin (oV) dat. "has come to the Gentiles" - [the salvation came] to the gentiles. Dative of interest, advantage; "salvation for the Gentiles."

eiV to parazhlwsai (parazhlow) aor. inf. "to make [Israel] envious" - to provoke to jealously [them]. This preposition with an articular infinitive introduces a purpose clause; "in order that ..." = "so as to provoke them to jealousy"; the accusative subject of the infinitive being autouV "them". Paul uses Deut.32:21 to develop the idea that the incoming of the Gentiles will prompt Israel to recognise what they have lost and so bring about repentance.

If Israel's unbelief has brought blessing to the Gentiles, Israel's belief will obviously bring even greater blessings to all mankind.

de "but" - but/and. Transitional, indicating a step in the argument, "now if their trespass ....."

ei + ind. (assumed) "if" - if [as is the case, the trespass of them means riches for the world, and the failure of them means riches for the gentiles, then by how much more the fullness of them]." Introducing a conditional clause 1st class where the condition is assumed to be true. The verb must be supplied. Morris notes Lenski who says of the syntax that "the condition is one of reality. Only in such conditions can the verb be left out"; to this end the verb "means" is supplied, as NIV.

autwn gen. pro. "their" - of them. The genitive is usually viewed as adjectival, possessive, but possibly verbal, subjective, ie. "their fall" = "they fell", Lenski. So, "their falling is world riches and their losing is Gentile riches."

to paraptwma (a atoV) "transgression" - trespass. Referring to Israel's "transgression", v11.

kosmou (oV) gen. "[riches] for the world" - [riches] of world. As with the eqnwn, "Gentiles", the genitive is adjectival, attributive, limiting "riches", "world riches" and "Gentile riches", or verbal, objective, "great gain to the world", NJB. "Blessing has come to the world and to the Gentiles by Israel's persistent disobedience", Dumbrell. "Their sin enriched the world .... and their failure enriched the Gentiles", Barclay.

to hJtthma (a atoV) "loss" - [and] the falling short [of them]. The sense of this word is disputed. Some kind of "loss" is intended, probably not a loss in number (Barrett), but rather "defeat", Cranfield, Murray, Morris. "Their overthrow (means) riches for the Gentiles", Cassirer.

ptoutoV (oV) "riches [for the Gentiles]" - riches [of gentiles]. This noun refers to material wealth, but obviously here it refers to covenant blessings, although Jewett argues for both material and spiritual blessings that flow to the world through the gospel.

posw/ mallon "how much greater riches" - by how much more. For this comparative construction see BDAG, 855.1. The pronoun posw/, "how much", is a dative of measure, "by how much", with mallon, "more", a comparative adverb. In this verse Paul develops a lesser to greater form of argumentation. How much more of what? = "how much more will it issue in the enrichment of the Gentiles", Meyer.

plhrwma (a atoV) "will [their] fullness / full inclusion bring" - the fullness [of them]. Usually understood to refer to the complete restoration of Israel. If the conversion of the Gentiles is glorious, imagine how more glorious will be the full conversion of Israel. It seems very likely that this "fullness", or "completeness", is a representative whole, rather than all Jews. Even more unlikely is the idea that this "completeness" represents the modern secular state of Israel; "How much more will it mean when no longer the remnant but the whole nation (in a representative sense) becomes the people of God", Barclay. Yet, does Paul have in mind a numerical fullness - the fulfilment of Israel's predestination (ie., full number of Israel)", Meyer? Other possibilities: "the fulfilling of the divine demand", BAGD; "fullness of salvation", Lenski; "Israel's complete acceptance of faith", Zahn; "the total fulfilment of God's promises", Dumbrell; the fulfilment of God's will, cf., Cranfield.

It may seem to Paul's Gentile readers that he has abandoned his fellow countrymen, but in reality, he believes that his Gentile mission will provoke many Jews to accept Jesus, v13-14. These two verses present as a parenthesis "in which Paul specifically addresses Gentile believers", Harvey.

de "-" - but/and. Probably Paul is continuing his argument, although a transitional step in the argument / a new paragraph is likely, as NIV. If contrastive, "but as regards you Gentiles", if transitional, "now I speak to you Gentiles", Jewett.

uJmin dat. pro. "to you" - to you, [the gentiles, i speak]. Dative of indirect object. The position and use is emphatic, underlining those Paul now addresses, namely, toiV eqnesin, "the Gentiles" = "Gentile believers". "Gentiles" stands in apposition to "you"; "I am speaking to you Gentiles", ESV.

ef oJson "inasmuch as" - inasmuch as. A causal construction - epi + acc. pro.; "inasmuch as." Probably best supplied with tropon, "in so far as contrary to what you may be inclined to think", Cranfield. "In so far as I am apostle to the Gentiles I hope to promote the conversion of the Jews."

men oun "-" - therefore. A confirmatory construction with men strengthened by oun; "indeed".

eimi egw "I am" - i am. An emphatic construction, "I am indeed an apostle of Gentiles", Jewett.

eqnwn (oV) gen. "[an apostle] to you Gentiles" - [an apostle] of gentiles. The genitive is adjectival, attributive, idiomatic, "I am an apostle sent to the Gentiles", Cassirer, possibly subordination, "over the Gentiles."

doxazw pres. "I make much of [my ministry]" - i glorify [the ministry of me]. The NIV approach to Paul's intended sense is probably best, but possibly more pointedly "draw attention to its divine purpose", Dumbrell. Possibly simply, "I will take pride in my work", TEV. Possibly "I give thanks to God for the work which he has given me to do", TH.

ei "in the hope that" - [for] if. Introducing a 1st class conditional clause, although in a conditional clause without an apodosis, as here, that which is anticipated by the protasis (the apodosis, the "then" clause) is included in the protasis as an expressed hope or desire, even sometimes expressing purpose, cf., Burton. "In the hope that perhaps", Zerwick.

pwV "somehow" - somehow. Here the indefinite particle introduces hesitation into the expected outcome of the conditional clause; "somehow, in some way, perhaps", BAGD; see "if" above.

parazhlwsw (parazhlow) aor. subj./fut. "I may / will [somehow] arouse ..... to envy" - I may make jealous, provoke to jealousy. Following pwV one would expect an aorist subjunctive, as NIV, although a future indicative is possible. Probably "provoke to jealous anger", rather than "make jealous", although we may need to contextualise somewhat in the sense of "stir the Israelites into following the example of the Gentile believers in accepting the gospel", Morris.

thn sarka (x koV) "own people" - the flesh [of me]. Accusative object of the verb "to make jealous"; "My fellow Jews", ESV.

tinaV (tiV) - pro. "some" - [and may save] some, a certain. Accusative object of the verb "to save." Paul does not have false expectations regarding his own ministry; his hope is that the conversion of some may achieve "fullness", again, of a representative whole.

ex (ek) + gen. "of [them]" - from = of [them]. Here the preposition serves as a partitive genitive.

If Israel's rejection by God brings reconciliation for the world / Gentiles, then Israel's acceptance will herald the coming day of glory and the resurrection of the dead.

gar "for" - because, for. Usually taken to introduce a causal clause, but possibly explanatory, serving to move the argument forward, and therefore left untranslated.

ei "if" - if [as is the case, the casting away of them brings reconciliation, then what will mean the acceptance]. Introducing a conditional clause, 1st. class, where the proposed condition is assumed to be true. The apodosis is in the form of a rhetorical question. Note that, as in v12, the verbs must be supplied.

autwn gen. pro. "their" - [the casting away] of them. As in v12, it is possible that the genitive is verbal, here objective, of God's rejection of Israel, "their being thrown away by God", cf., Sandy and Headlam. Fitzmyer opts for a subjective genitive, of Israel's rejection of the gospel. Taking "rejection" to mean "loss", the genitive can certainly be taken as adjectival, possessive, it was their loss. "If their loss has meant a world reconciled to God."

hJ apobolh (h) "rejection" - the casting away, loss. "Rejection" is possible, given the sense, "throw away" is sometimes carried by this word, but "loss" is better, "if then their fall", Pilcher. The linking of "loss" and "reconciliation" implies that one is dependent on the other, but this is obviously not the case. It is more a matter of opportunity, given that the gospel would have gone out to the Gentiles irrespective of Israel's response (the promised Abrahamic blessings were for the whole world). We see in Paul's own ministry that he would first take the gospel to the synagogue (to the Jews first) and then to the Gentile throng, usually after he was thrown out of the synagogue.

kosmou (oV) gen. "to the world" - [brings reconciliation] of the world. The genitive is usually treated as verbal, objective. Obviously the reconciliation of all people of faith, not all people as a whole.

hJ proslhmyiV (iV ewV) "[what] will their acceptance be" - [what] then the receiving, acceptance of them. Hapax legomenon. The acceptance of someone into an association*. Here of Israel's reception into the community of believers. "To what can we compare their reception", Barclay.

ei mh "but" - except. Introducing an exceptive clause expressing a contrast by designating an exception, similar to alla, and so often translated as "but", as here.

ek + gen. "[life] from [the dead]" - [life] from [dead ones]. Expressing source / origin. What is the meaning of this phrase?

ii] The gospel of grace is not flawed; it has not failed with regard the salvation of Israel, v16-21. In this verse Paul draws together the argument he has made in v11-15. Paul alluded to Numbers 15:20-21 where a sample of bread is prepared for a burnt offering to God, which dedication renders the whole holy. A similar idea is developed where the branches of a tree share the nature of the roots. The point being that the whole of Israel, remnant Israel and unbelieving Israel, share in the spiritual base of Israel, namely, the Abrahamic covenant, and thus it is still possible for unbelieving Israel to discover new life in Christ.

ei "if" - [but/and] if. Introducing two conditional clauses, 1st. class, where the condition is assumed to be true; "if, as the case is ......... then ......"

hJ aparch (h) "the part of the dough offered as first-fruits" - the first-fruit [

holy]. Nominative subject of an assumed verb to-be. Here, given furama, "lump", the first-fruit is the first piece of the dough made from the first sheaf of grain, a portion which is then cooked and offered to the Lord.

kai "[then]" - [then] also. Adjunctive.

to furama (a atoV) "the whole batch is holy" - the batch, lump, lump of dough [and if the root holy, also the branches]. Nominative subject of an assumed verb to-be. The conversion of some Jews indicates that Israel, as a whole (still a representative whole), has a place in God's future intentions.

The illustration of the olive tree, v17-24.

de "-" - but/and. Here as a transitional connective, indicating a step in the argument.

ei "if" - if. Continuing the series of conditional clauses, 1st class, where the condition is assumed to be true; "if, as is the case, .... then (v18) do not boast of the branches."

twn kladwn (oV) gen. "branches" - [some] of the branches. The genitive is adjectival, partitive. "If some of the original branches of the olive tree", Barclay.

exeklasqhsan (ekklaw) aor. pas. "have been broken off" - were broken off. May be described as a divine / theological passive, God does the breaking off. "Have been lopped off", Barclay.

su de "and you" - but/and you. The position of "you" is emphatic.

w]n (eimi) pres. part. "though [a wild olive shoot]" - being [a wild olive tree]. The participle is adverbial, possible concessive, "although you are", as NIV, or temporal "while you have been grafted in", Moffatt, Cassirer, or adjectival, "you who are ...", NASB.

en + dat. "among" - [were grafted in] in / among [them]. Local, expressing space, "among the remaining branches", Dunn. Possibly even more specific, "in the place the branches occurred."

sugkoinwnoV (oV) "share" - [and become] a co-partaker. The verb's prefix expresses the idea of sharing "with". Though not of the root-stock, the Gentiles get to share the benefit of the root, ie. the promised divine blessings of the covenant.

thV rJizhV thV piothtoV thV elaiaV "in the nourishing sap from the olive root" - of the root (and) of the fatness of the olive tree. We have here the compounding of three genitives. The first, thV rJizhV, "of the root", is probably adjectival, partitive, although Cranfield has it as verbal, objective. The second, thV piothtoV, "of the fatness", is adjectival, attributive, limiting "root", "the fat root", or appositional, "the root of the olive with its fatness", or idiomatic, of product / producer, so Harvey. The third, thV elaiaV, "the olive tree", is adjectival, possessive, "the olive tree's fat root", or ablative, source / origin, so Moo. Harvey proposes the translation "the root that produces the richness that comes from the olive tree." "The root" is not found in some manuscripts and kai, "and", is added in others.

The Gentiles are spiritually blessed because of their incorporation into God's chosen people, so therefore they should not "boast" (triumph) over Israel,

mh katakaucw (katakaucaomai) pres. imp. "do not boast over" - do not brag, triumph over. Meaning "to boast in triumphant comparison of others", Bultman. "Be on your guard not to boast of your superiority over those branches", Cassirer.

twn kladwn (oV) gen. "those branches" - of the branches. Genitive of direct object after the kata prefix verb "to triumph over / against"; "do not glory over the branches."

ei de + ind. "if you [do]" - but if [you boast]. Introducing a conditional clause 1st. class where the condition is assumed to be true; "if, as is the case, you boast, then you should remember that ...". "But if the case occur that you boast against them", Fitzmyer. The necessary cognitive verb of the apodosis is assumed; "just remember that you are not supporting the roots of that tree", CEV.

ou su "you do not" - not you. Emphatic by position, underlining the importance of the statement.

bastazeiV (bastazw) pres. "support" - bear, carry [the root]. Gnomic present tense. Take the weight of the branches, or better, nourish the branches. "It is not you that sustains the root", NJB.

alla "but [the root supports you]" - but [the root you]. Adversative standing in a counterpoint construction, as NIV. "Remember, you aren't feeding the root, the root is feeding you", Peterson.

It is true that God has rejected unbelieving Israel and that Gentile believers now stand in Israel's place, but this is not of works, but of grace through faith. If God didn't spare Israel's unbelief, neither will he spare Gentile unbelief. Be warned! v19-21.

ereiV (legw) fut. "you will say" - you will say. An unusual use of the future tense, although the future tense is sometimes used instead of a subjunctive; "you may indeed say"; "Perhaps you think those branches were cut away, so that you could be put in their place", CEV.

The "you" may be characterised as anti-Semitic Gentiles, although better, spiritually superior Gentiles. Those experiencing God's favour can easily assume a position of spiritual superiority, here resting on the assumption that spiritually inferior Israelites were removed to allow the inclusion of spiritually superior Gentiles. Yet, God's favour has nothing to do with us and everything to do with his grace. Those who lost covenant standing did so through unbelief, while those who gained that standing, many being "strangers" to the covenant family, did so only by resting on the faithfulness of God in Christ. There is, therefore, no ground for boasting, and every ground for fear, cf. v21.

oun "then" - therefore. An inferential sense is unlikely, better taken as resumptive / transitional, serving to introduce another objection and therefore best left untranslated. Here the objector is a Gentile believer.

iJna + subj. "so that [I could be grafted in]" - [branches were broken off] that [i may be grafted in]. Probably serving to introduce a final clause expressing purpose, "in order that", as NIV. The supporting verb egkentrisqw, "might be grafted in" may be taken as a divine passive, implying a divine imperative, so Cranfield. Yet, although Paul is extending the logic of his argument, it is unlikely that he accepts its conclusion. This is why he places it in the mouth of an interlocutor. The casting off of Israel was not the result of a divine imperative enacted to make room for Gentiles whose inclusion was the result of a divine imperative. Israel was "broken off because of unbelief", v20. Belief, or unbelief, is the basis of inclusion, or otherwise, not the divine purpose enacted on the basis of a perceived worthiness, or unworthiness.

egw "I" - i. Emphatic by position and use.

kalwV adv. "granted" - you may say well, OK. This adverb can imply correctness, being right, accurate, as NIV, but it is probably just a throwaway line expressing superficial agreement, a condescending "true enough (if you want to push the logic of the argument to its extreme), but .....", Cassirer. Note Jewett provides four possibilities: an outright rejection, "no, thank you!"; ironic concession, "well, well!"; a qualified acceptance, "all right, but"; acceptance, "well said." He opts for the latter.

th/ apistia/ (a) "because of unbelief" - for unbelief [they were broken off]. A dative of reference, "with respect to", or possibly interest, even causal as NIV. Gentile boasting is foolish because a person's standing in the sight of God is with respect of faith (Christ's faithfulness and our belief in the efficacy of his faithfulness), not effort, either for a Jew or a Gentile.

de "and" - but/and. Transitional, indicating a step to a contrastive point; "but you stand fast through faith", ESV.

th/ pistei (iV ewV) dat. "by faith" - [you] by faith [have stood]. The dative is instrumental, expressing means, as NIV, or cause, so Cranfield.

mh uJyhla fronei (fronew) imp. "do not be arrogant" - think not proud things. Obviously not "do not be high-minded", but "do not be haughty / arrogant."

alla "but" - but. Adversative standing in a counterpoint construction.

fobou (fobew) pres. imp. "tremble" - fear. Expressing a command. When directed to God the sense is not so much "scared", as "respectful"; "your feelings should not be feelings of pride, but awe", Barclay.

gar "for" - because. Introducing a causal clause explaining why Paul's readers should not be conceited, but feel awe; "Do not be conceited, but feel awe. For if God did not spare the natural branches ...."

ei + ind. "if" - if. Again, introducing a 1st class conditional clause, "if, as is the case, ... then ...." Although note the textual variant mh twV, "if God did not spare ..... perhaps / lest in someway or other he will not spare ....", probably added to soften the stark nature of the condition.

ouk efeisato (feidomai) aor. + gen. "did not spare" - [god] did not exempt from punishment or injury. For the softened condition, "If God cut away those natural branches, couldn't he do the same to you?" CEV, or for the stark condition, "if God did not spare the branches that belonged to the tree by nature, neither will he spare you", Cassirer.

kata + acc. "natural" - according to [nature]. Expressing a standard; "in accordance with nature." The prepositional phrase "according to nature" is best treated as an attributive adjective, "natural branches", as NIV.

twn ...kladwn (oV) gen. "branches" - branches. Genitive of direct object after the verb feidomai, "to prevent trouble"

sou gen. pro. "you" - [then (perhaps) neither will he spare] you. Genitive of direct object after the gnomic future verb "to spare."

iii] Divine grace is evident in both the hardening of Israel and in the salvation of Gentiles, v22-24. The Jews have a greater intrinsic right to covenant inclusion than do the Gentiles, and this being the case, their re-inclusion (on the basis of faith) will be easier to achieve than the inclusion of the Gentiles. The gospel of grace, mediated by Paul, may seem flawed with regard the conversion of Israel, but in reality, it will serve to save Israel in God's good time, and will do so with greater ease than for the conversion of the Gentiles - the natural stock is easier to graft than the wild stock. Yet, God cannot be taken for granted; he is both hard and merciful. At the present moment, the Gentiles have sought his mercy and have received it, but if they reject that mercy, as Israel has, they too will be "cut off".

ide (eidon) aor. imp. "consider" - see. As NIV, "you must try to appreciate", Phillips, "pay attention", Jewett.

oun "therefore" - therefore. Drawing a logical conclusion.

crhstathta (hV htoV) "the kindness" - kindness. Accusative object of the verb to "to see = consider." Referring to God's goodness, mercy; "gentile kindness", Peterson.

apotomian (a) "sternness" - [and] severity, unbending rigour. Again, accusative object. "Ruthless severity", Peterson.

qeou (oV) gen. "of God" - of god. The genitive is usually treated as verbal, subjective / ablative, source.

men ....... de "-" - The adversative comparative construction here establishes a contrast between those who have experienced God's severity due to unbelief, and those who have experienced his kindness due to belief; "on the one hand ....... but on the other .....". "Remember his severity to those who fell into sin; remember his kindness to you", Barclay.

epi "[sternness] to" - [on the one hand] upon, on. Spatial.

touV pesontaV (piptw) "those who fell" - the ones having fallen, fallen over, tripped up [severity, but on the other hand on you kindness of god]. The participle serves as a substantive. The image of the branches having been "cut out" is again widened to include the cause; Israel "fell over", they tripped up on faith.

ean + subj. "provided that" - if. Introducing a conditional clause 3rd class, where the proposed condition has the possibility of coming true. It is possible that the causal conjunction epei, "otherwise (because/since)", introduces the apodosis of the conditional clause. Some argue for an ellipsis (a significant omission of words in the sentence) such that we have a compounding of two conditional clauses, with the conditional clause, "if you continue in the kindness" lacking the apodosis, the "then" clause. The verb epimenhV "abide / continue / remain" obviously carries the intended sense of the apodosis; "if you abide, then you will abide." The second conditional clause lacks a protasis, the "if" clause, with the causal clause "since also you will be cut off" providing the sense of the apodosis. The second conditional clause negates the first; see note in v14. So, we end up with "if, as may be the case, you abide in the kindness, then you will continue to abide; if, as may be the case, you do not continue to abide then (otherwise) you will also be cut off." Although a messy verse, the NIV expresses the sense of it.

epimenhV (epimenw) pres. subj. "you continue" - you continue. Obviously relational, continue in a faith relationship with God in Christ, abide in Christ, in union with Christ.

th/ crhstathti (hV htoV) dat. "in his kindness" - in the = his kindness. The dative is local, expressing space, metaphorical.

epei "otherwise" - since = otherwise [you also will be cut off]. Here with the sense "otherwise" rather than causal, cf., BDF #456.3.

God's grace, his generous kindness and love, is available to all who seek it, especially to Israel.

de "and" - but/and. Transitional, indicating a step in the argument, possibly to a contrastive point; "But they also", BAGD.

kakeinoi pro. "-" - those ones. Ascensive pronoun; "they also, to."

ean + subj. "if" - if. Introducing a conditional clause 3rd class where the proposed condition has the possibility of coming true; "if, as may be the case, .... then they will be grafted in."

mh epimenwsin "they do not persist" - they do not continue. The "they" is presumably Israel. Paul underlines the key point he has been trying to make, namely, that those Israelites who have not believed in Christ still have a place in the covenant community, which place is theirs simply by resting in faith on the faithfulness of God, as their forefather Abraham did, a divine faithfulness now realised in Christ, ie. his atoning sacrifice.

th/ apistia/ (a) + dat. "in unbelief" - in unbelief [then they will be grafted in]. Local dative, expressing space, metaphorical.

gar "for" - because. Introducing a causal clause explaining how it is possible for them to be grafted in.

egkentrisai (egkentrizw) aor. inf. "[is able] to graft" - [god is able] to graft. The infinitive is complementary, completing the sense of the verb "is able."

palin adv. "again" - [them] again. God has the power to graft unbelieving Israel back into the olive tree again; all that is required is faith.

Summary statement - formed as a lesser to greater argument; "If ..... then how much more ......." If God is able to gather Gentiles into the kingdom, then he is well able to regather Israel again into the kingdom.

gar "after all" - for. More reason than cause. A causal sense is certainly possible, although it seems more likely that it is explanatory, introducing a concluding explanation, or even emphatic; "And indeed, if you were cut off ....", Cassirer.

ei + ind. "if" - if [you were cut]. Introducing a conditional clause ,1st class, where the proposed condition is assumed to be true; "if, as is the case, .... then ...."

ek + gen. "out of" - from. Expressing source / origin.

kata + acc. "[wild] by [nature]" - [the olive tree] according to [nature]. Expressing a standard, "in accordance with." The prepositional phrase expresses the nature of something as the result of its natural development or condition*. Not as the NIV has it "you were cut out of an olive tree that is wild by nature", rather "you were cut from your wild olive tree." The Gentile branch was cut from a wild olive tree which it is by nature, and grafted into a cultivated olive tree. The point is that the Jews, although presently cut out, can easily be grafted back. It is easy to graft cultivated stock into its own kind.

para + acc. "contrary to [nature]" - [and] against [nature]. Here expressing opposition, as NIV, "against all nature", Barclay, although the prepositional phrase may be treated adverbially, "you were unnaturally grafted into a cultivated olive tree."

eiV + acc. "into" - [were grafted] into [a productive / natural olive tree]. More "into / in" than "to", direction; virtually serving as a simple dative, so Harris Gk.

posw/ mallon "how much more readily" - how much more. For the syntax see v12. "How much more certainly", Boylan.

ou|toi pro. "these" - these ones. The pronoun serves as a substantive.

oiJ "" - the ones [according to nature]. Here serving as a nominalizer, turning the prepositional phrase, kata fusin, "according to nature", into a nominal phrase standing in apposition to "these ones"; "these, the natural branches", ESV.

egkentrisqhsontai (egkentrizw) fut. pas. + dat. "will ..... be grafted in" - will be grafted into. Probably a logical future tense, but possibly Paul has in mind a prophetic sense, so predictive, Israel's actual inclusion. The passive voice is usually taken as divine / theological, God does the grafting.

th/ idia/ elaia/ dat. "their own olive tree" - ones own olive tree. Dative of direct object after the en prefix verb egkentrizw, "to be grafted in."

Romans Introduction

Exposition

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