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PARALLEL BIBLE - Romans 11:3


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King James Bible - Romans 11:3

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

World English Bible

"Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life."

Douay-Rheims - Romans 11:3

Lord, they have slain thy prophets, they have dug down thy altars; and I am left alone, and they seek my life.

Webster's Bible Translation

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

Greek Textus Receptus


κυριε
2962 N-VSM τους 3588 T-APM προφητας 4396 N-APM σου 4675 P-2GS απεκτειναν 615 5656 V-AAI-3P και 2532 CONJ τα 3588 T-APN θυσιαστηρια 2379 N-APN σου 4675 P-2GS κατεσκαψαν 2679 5656 V-AAI-3P καγω 2504 P-1NS-C υπελειφθην 5275 5681 V-API-1S μονος 3441 A-NSM και 2532 CONJ ζητουσιν 2212 5719 V-PAI-3P την 3588 T-ASF ψυχην 5590 N-ASF μου 3450 P-1GS

Treasury of Scriptural Knowledge

VERSE (3) -
1Ki 18:4,13; 19:10-18 Ne 9:26 Jer 2:30

SEV Biblia, Chapter 11:3

Seor, a tus profetas han dado muerte, y tus altares han derruido; y yo he quedado solo, y procuran matarme.

Clarke's Bible Commentary - Romans 11:3

Verse 3.
Lord, they have killed thy prophets] They will not permit any person to speak unto them in thy name; and they murder those who are faithful to the commission which they have received from thee.

Digged down thine altars] They are profligate and profane beyond example, and retain not the slightest form of religion.

I am left alone] There is no prophet besides myself left, and they seek to destroy me.


John Gill's Bible Commentary

Ver. 3. Lord, they have killed thy prophets , etc..] By the order of Jezebel, wife of Ahab king of Israel, ( 1 Kings 18:4). This sin of slaying the prophets of the Lord is charged upon the Jews by Christ, ( Matthew 23:31,37), and by the apostle, ( 1 Thessalonians 2:15). In the text in ( 1 Kings 19:14), it is added, with the sword: which expresses the manner of death they were put to; and this clause is there put after the following, according to a rule of transposition among the Jews; (see Gill on Matthew 27:10). And digged down thine altars ; either the altars which the patriarchs had formerly built, and were still in being; and though not used, yet were kept and had in great veneration; wherefore the pulling of them down was done in contempt of them, and of the worship of God, which had been formerly performed there; or else such altars, which the religious among the ten tribes built, since the times of Jeroboam, who forbad them to go up to Jerusalem, but ordered them to go to Dan or Bethel; which they not choosing to do erected altars in different places for divine service, and which the Jews say were allowed; for from that time, the prohibition of altars at other places than at Jerusalem ceased: and I am left alone : meaning either as a prophet, not knowing that Obadiah had hid an hundred prophets by fifty in a cave, ( 1 Kings 18:4); or else as a worshipper of the true God, imagining that he was the only person in Israel, that had a true zeal for the Lord of hosts: and they seek my life ; lay in wait for it, Jezebel by her emissaries being in quest of him; it is added in ( 1 Kings 19:14), to take it away; for she had swore by her gods, that by the morrow about that time, his life should be as the life of one of the prophets of Baal he had slain; and in one copy it is added here.

Matthew Henry Commentary

Verses 1-10 - There was a chosen
remnant of believing Jews, who had righteousness an life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directl contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewis nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews foretells the dreadful judgments of God upon them for it, Ps 69. Thi teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expression of his own anger. Divine curses will work long; and we have our eye darkened, if we are bowed down in worldly-mindedness.


Greek Textus Receptus


κυριε
2962 N-VSM τους 3588 T-APM προφητας 4396 N-APM σου 4675 P-2GS απεκτειναν 615 5656 V-AAI-3P και 2532 CONJ τα 3588 T-APN θυσιαστηρια 2379 N-APN σου 4675 P-2GS κατεσκαψαν 2679 5656 V-AAI-3P καγω 2504 P-1NS-C υπελειφθην 5275 5681 V-API-1S μονος 3441 A-NSM και 2532 CONJ ζητουσιν 2212 5719 V-PAI-3P την 3588 T-ASF ψυχην 5590 N-ASF μου 3450 P-1GS

Vincent's NT Word Studies

3. They have
killed thy prophets - and digged, etc. Paul gives the first two clauses in reverse order from both Septuagint and Hebrew.

Digged down (kateskayan). Sept., kaqeilan pulled down.. The verb occurs only here and Acts xv. 16. Compare on Matt. vi. 19.

Altars (qusiasthria). See on Acts xvii. 23.

Alone (monov). Sept. has the superlative monwtatov utterly alone. Life (yuchn). From yucw to breathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the swma body, denotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death.

SCRIPTURE. In the Old Testament, answering to nephesh, primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. 55 Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach, pneuma) in the Old Testament never signifies the individual. Soul (yuch), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit (pneuma), and finds expression in soul or life (yuch).

The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase pasa yuch every soul, i.e., every person (Rom. ii. 9; xiii. 1), marking them off from inanimate nature. So Rom. xi. 3; xvi. 4; 2 Cor. i. 23; xii. 15; Philip. ii. 30; 1 Thess. ii. 8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality.

These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Eph. vi. 6; Col. iii. 23; the compounds sumyucoi with one soul; ijsoyucon like-minded (Philippians i. 27; ii. 20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thess. v. 23. As to the distinction between yuch soul and pneuma spirit, it is to be said:

1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke i. 47; John xi. 33, and xii. 27; Matt. xi. 29, and 1 Cor. xvi. 18.

2. That the distinction is to be rejected which rests on the restriction of yuch to the principle of animal life. This cannot be maintained in the face of 1 Cor. xv. 45; ii. 14, in which latter the kindred adjective yucikov natural has reference to the faculty of discerning spiritual truth. In both cases the antithesis is pneuma spirit in the ethical sense, requiring an enlargement of the conception of yucikov natural beyond that of sarkikov fleshly.

3. That yuch soul must not be distinguished from pneuma; spirit as being alone subject to the dominion of sin, since the pneuma is described as being subject to such dominion. See 2 Cor. vii. 1. So 1 Thess. v. 23; 1 Cor. vii. 34, imply that the spirit needs sanctification. Compare Eph. iv. 23.

4. Yuch soul is never used of God like pneuma spirit. It is used of Christ, but always with reference to His humanity.

Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view yuch soul is akin to sarx, flesh, "not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God." Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. "The former indicates the life-principle simply as subsistent, the latter marks its relation to God." Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. Yuch soul is thus:

1. The individual life, the seat of the personality.

2. The subject of the life, the person in which it dwells.

3. The mind as the sentient principle, the seat of sensation and desire.


Robertson's NT Word Studies

11:3 {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} (qusiasteria). Late word (LXX, Philo, Josephus, N.T. eccl. writers) from qusiazw, to sacrifice. See #Ac 17:23. {And I am left alone} (kag" hupeleiphthn monos). First aorist passive indicative of hupoleipw, 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} (yucen). It is not possible to draw a clear distinction between yuce (soul) and pneuma (spirit). yuce is from yucw, to breathe or blow, pneuma from pnew, 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.


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