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Tom Steller
Tom Steller is Pastor for Leadership Development and Associate Professor of New Testament.
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Paul wants the Colossians to be informed about how he is doing and to encourage their hearts.
Colossians 4:7-11
Paul moves toward the conclusion of his letter.
Colossians 4:2-6
Even the one who has the least options is to do his work wholeheartedly to the Lord.
Colossians 3:22-4:1
The Christ-centeredness of these calls to submission and instructions to the ones in authority are radical.
Colossians 3:18-21
The overarching banner of the new person is love.
Colossians 3:12-17
Put your worldliness to death. Get rid of vice. And do not lie to your brothers and sisters.
Colossians 3:5-11
Verses 3-4 is a tri-fold ground to the command to occupy our minds with what (WHO!) matters most--Christ, our ascended and seated Lord.
Colossians 3:1-4
Man-made, religious rules have no value to curb the real problem of our fallen human nature.
Colossians 2:20-23
The centrality of Christ is what frees us from the obsession with peripheral matters.
Colossians 2:16-19
Knowing the exalted Christ is the antidote to deception.
Colossians 2:6-15
In Christ are hidden all the treasures of wisdom and knowledge!
Colossians 2:1-5
While Christ's atoning suffering is complete once for all, his sufferings continue through his servants.
Colossians 1:24-29
The purpose of gospel reconciliation is to be presented holy to the Father.
Colossians 1:21-23
All things have been created in Christ and through Christ and for Christ!
Colossians 1:15-20
Paul prays for their knowledge of God's will to the end of producing in them a lifestyle of thanksgiving for Christ.
Colossians 1:9-14
Here is yet one more passage in Scripture that undermines the idea that one can be too heavenly minded to be of any earthly good.
Colossians 1:3-8
How trusting in God empowers Moses to think, choose, and act in a way that enables him to endure suffering for the sake of lasting joy
Hebrews 11:24-26
Central idea--persevere in the trials that are designed to perfect you.
James 1:2-4
God's assessment of who we are is the only assessment that ultimately matters.
1 Corinthians 4:1-5
Lord, help me to think, trust, and act like Moses when I am tempted to pursue life's fleeting pleasures
Hebrews 11:23-28
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Romans 9-11
Romans 11:16-22
Shared March 5th, 2018
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Class Diagarm
Class Diagarm
components
NT
Romans 11:16-22
na28
vsnum
Romans 11:16
subjectverb
τὸ
φύραμα
solid
drop
equal
revrocket
line
pred
καὶ
predicate
prepphrase
pstack
cword
εἰ
text
δὲ
ἀπαρχὴ
ἁγία
καὶ
οἱ
κλάδοι
καὶ
εἰ
ῥίζα
ἁγία
Romans 11:17
δέ
Romans 11:18
κατακαυχῶ
μὴ
τῶν
κλάδων
rocketship
τινες
ἐξεκλάσθησαν
σὺ
vertical
τῶν
κλάδων
ἐνεκεντρίσθης
ἐγένου
ἐν
αὐτοῖς
συγκοινωνὸς
τῆς
ῥίζης
τῆς
πιότητος
τῆς
ἐλαίας
participle
ὢν
ἀγριέλαιος
δὲ
Εἰ
καὶ
δὲ
directobject
shelf
σὺ
βαστάζεις
οὐ
τὴν
ῥίζαν
εἰ
κατακαυχᾶσαι
ἀλλʼ
ῥίζα
σέ
Romans 11:19
οὖν
ἐρεῖς
κλάδοι
ἐξεκλάσθησαν
ἵνα
ἐγὼ
ἐγκεντρισθῶ
Romans 11:20
καλῶς
ἐξεκλάσθησαν
τῇ
ἀπιστίᾳ
σὺ
ἕστηκας
τῇ
πίστει
φρόνει
φοβοῦ
ὑψηλὰ
μὴ
ἀλλὰ
Romans 11:21
γὰρ
φείσεται
οὐδὲ
σοῦ
εἰ
θεὸς
ἐφείσατο
οὐκ
τῶν
κλάδων
κατὰ
φύσιν
Romans 11:22
οὖν
ἴδε
χρηστότητα
ἀποτομίαν
καὶ
θεοῦ
ἀποτομία
ἐπὶ
τοὺς
πεσόντας
μὲν
δὲ
χρηστότης
ἐπὶ
σὲ
ἐὰν
θεοῦ
ἐπιμένῃς
τῇ
χρηστότητι
σὺ
ἐκκοπήσῃ
καὶ
ἐπεὶ
γὰρ
(It)
quoteshelf
πως]
εἰ
(is
feared)
φείσεται
οὐδὲ
σοῦ
[μή
θεὸς
ἐφείσατο
οὐκ
τῶν
κλάδων
κατὰ
φύσιν
δὲ
11:18 Brachylogy is the omission, for the sake of brevity, of an element which is not necessary for the grammatical structure but for the thought. The abbreviated form of a train of thought is conventional in the ἵνα-clauses which are put ahead of the main clauses and state the purpose of the subsequent clause: Mt 9:6 ἵνα δὲ εἰδῆτε … (§470(3); probably to be included here are 2 C 10:9 ἵνα δὲ [δέ add. H vg al.] μὴ δόξω … [10 is parenthetical]; a final clause after a question [scil. ‘answer’] Jn 1:22 , 9:36 ). R 11:18 εἰ δὲ κατακαυχᾶσαι, (‘you should know that, remember that’) οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλʼ ἡ ῥίζα σέ, 1 C 11:16 (Winer 575 [Winer–M. 773f.]) are examples of a more individualistic type. BDF $483
11:22 ἴδε οὖν χρηστότητα καὶ ἀποτομίαν ⸆ θεοῦ In NT usage, ἴδε and ἰδού are customarily followed by a nom.88 These were originally verb forms (the active and middle aorist imperatives of ὁράω respectively) and should, according to classical usage, take an accusative. But in Koine Greek, and especially the NT, they normally function like mere interjections. Though other constructions also follow (esp. whole clauses); the acc. follows as direct object of ἴδε or ἰδού twice ( John 20:27 ; Rom 11:22 ), contra Porter, Idioms, 87. W 60.
if μή πως is authentic it would probably be translated, "It is to be feared that perhaps God will not spare you either" [μή πως] ⸌ in BDAG ② as conj.: ⓑ in object clauses, after verbs of apprehension that perhaps, lest somehow w. aor. subj. after φοβεῖσθαι (Test. Zeb. 4:2; ParJer 5:5) Ac 27:29 v.l.; 2 Cor 11:3 ; 12:20a ; • Elliptically μ. οὐδὲ σοῦ φείσεται (it is to be feared) that perhaps he will not spare you, either Ro 11:21.
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