Romans 10:19

Romans 10:19 in Multiple Translations

Berean Standard Bible BSB

I ask instead, did Israel not understand? First, Moses says: “I will make you jealous by those who are not a nation; I will make you angry by a nation without understanding.”

King James Version KJV

But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

American Standard Version ASV

But I say, Did Israel not know? First Moses saith, I will provoke you to jealousy with that which is no nation, With a nation void of understanding will I anger you.

Bible in Basic English BBE

But I say, Had Israel no knowledge? First Moses says, You will be moved to envy by that which is not a nation, and by a foolish people I will make you angry.

Free Bible Version FBV

So my question is, “Didn't Israel know?” First of all Moses says, “I'll make you jealous by using people who aren't even a nation; I will make you angry by using ignorant foreigners!”

Geneva Bible 1599 GNV

But I demaund, Did not Israel knowe God? First Moses sayth, I will prouoke you to enuie by a nation that is not my nation, and by a foolish nation I will anger you.

Young's Literal Translation YLT

But I say, Did not Israel know? first Moses saith, 'I will provoke you to jealousy by [that which is] not a nation; by an unintelligent nation I will anger you,'

World English Bible WEB

But I ask, didn’t Israel know? First Moses says, “I will provoke you to jealousy with that which is no nation. I will make you angry with a nation void of understanding.”

Noah Webster Bible WBS

But I say, Did not Israel know? First, Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

Douay-Rheims 1899 DRV

But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation; by a foolish nation I will anger you.

Translation for Translators T4T

But someone might ask, “Is it true that the people of [MTY] Israel understood the message about Christ?” I would reply that certainly they understood it, but they rejected it! Remember that Moses was the first one who warned the people of Israel about disobeying God. He told them that God said, You consider that non-Jewish groups are not nations at all [CHI]. But some of them will believe in me, and I will bless them. Then you will envy them. I will cause you to be angry with those people whom you Jews think do not understand my ways [IRO].

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Romans 10:19

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 10:19 Interlinear (Deep Study)

BIB

GRK αλλα λεγω μη ουκ εγνω ισραηλ πρωτος μωυσης λεγει εγω παραζηλωσω υμας επ ουκ εθνει επι εθνει ασυνετω παροργιω υμας

αλλα alla G235 but Conj

λεγω legō G3004 to say Verb-PAI-1S

μη mē G3361 not Particle-N

ουκ ou G3756 no Particle-N

εγνω ginōskō G1097 to know Verb-2AAI-3S

ισραηλ Israēl G2474 Israel Noun-PRI

πρωτος prōtos G4413 first Adj-NSM-S

μωυσης Mōusēs, Mōsēs G3475 Moses Noun-NSM

λεγει legō G3004 to say Verb-PAI-3S

εγω egō G1473 I/we Pron-1NS

παραζηλωσω parazēloō G3863 to make envious Verb-FAI-1S

υμας su G4771 you Pron-2AP

επ epi G1909 upon/to/against Prep

ουκ ou G3756 no Particle-N

εθνει ethnos G1484 Gentiles Noun-DSN

επι epi G1909 upon/to/against Prep

εθνει ethnos G1484 Gentiles Noun-DSN

ασυνετω asunetos G801 senseless Adj-DSN

παροργιω parorgizō G3949 to anger Verb-FAI-1S

υμας su G4771 you Pron-2AP

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Romans 10:19

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

λεγω legō G3004 "to say" Verb-PAI-1S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εγνω ginōskō G1097 "to know" Verb-2AAI-3S

To know or understand something, as in Matthew 22:18 and Mark 5:43, where it means to recognize or perceive.

Definition: γινώσκω (= γιγν-: see previous word. So also vulgar Attic, in Inscr., see Thumb, MGV, 207), [in LXX chiefly for ידע ;] to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: with accusative, Mat.22:18, Mrk.5:43, Col.4:8, 1Th.3:5, al. Pass., Mat.10:26, Php.4:5, al.; before ὅτι, Mat.21:45, Jhn.4:1, al.; τί, Mat.6:3; ἀπό, Mrk.15:45; ὅ, Rom.7:15; τ. λεγόμενα, Luk.18:34; τ. θέλημα, Luk.12:47; τ. καρδίας, Luk.16:15; with accusative of person(s), of recognition by God, 1Co.8:3, Gal.4:9; by Christ, neg., Mat.7:23; frequently of the knowledge of divine things, of God and Christ; τ. θεόν, Rom.1:21 Gal.4:9; τ. πατέρα, Jhn.8:55; τ. κύριον, Heb.8:1 (LXX); νοῦν κυρίου, Rom.11:34; Χριστόν, Jhn.17:3, 1Jn.3:6; τὰ τοῦ πνεύματος, 1Co.2:14; τ. πνεύμα, 1Jn.4:6; τ. ἀλήθειαν, Jhn.8:32; of Christ's knowledge of the Father (ἐπιγ.), Mat.11:27 (Dalman, Words, 282ff.). In Hellenistic writers [LXX for Heb. ידע, Gal.4:1, al.], of sexual intercourse, to know carnally: Mat.1:25, Luk.1:34 (Cremer, 153). SYN.: γ., to know by observation and experience is thus prop. disting. from οἶδα, to know by reflection (a mental process, based on intuition or information); cf. also ἐφίστημι, συνίημι. (Cf. ἀνα-, δια-, ἐπι-, κατα-, προ-γινώσκω.) (AS)

Usage: Occurs in 207 NT verses. KJV: allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand See also: 1 Corinthians 1:21; John 8:55; Hebrews 3:10.

ισραηλ Israēl G2474 "Israel" Noun-PRI

Refers to Israel, the adopted name of Jacob, including his descendants, as seen in Matthew 2:6 and Acts 7:42.

Definition: Ἰσραήλ (FlJ, Ἰσράηλος, -ου), ὁ indecl. (Heb. יִשְׂרָאֵל, Gen.32:28), Israel: ὁ οἶκος Ἰ., Act.7:42 (LXX), al.; λαός, Act.4:10; υὁοί, Act.5:21, al.; αἱ φυλαὶ τοῦ Ἰ., Mat.19:28, al. By meton., for the Israelites, Mat.2:6, Luk.1:54, Rom.11:2, al.; ὁ λαὸς Ἰ., Act.4:10; γῆ Ἰ., Mat.2:20-21; βασιλεὺς Ἰ., Mat.27:42, Jhn.1:50; ἡ ἐλπὶς τοῦ Ἰ., Act.28:20; ὁ Ἰ. τοῦ θεοῦ (of Christians), Gal.6:16; ὁ Ἰ. κατὰ σάρκα, 1Co.10:18 (AS)

Usage: Occurs in 67 NT verses. KJV: Israel See also: 1 Corinthians 10:18; Luke 2:34; Hebrews 8:8.

πρωτος prōtos G4413 "first" Adj-NSM-S

The Greek word for first or foremost, used in Luke 14:18 and 1 Corinthians 14:30. It can refer to the first in a sequence, like the first day of the week, or the most important thing, like the first commandment.

Definition: B. Superl., πρῶτος, -η, -ον, [in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc. ;] first, __1. of Time or Place; __(a) absol., as subst., ὁ π.., Luk.14:18, Jhn.19:32, 1Co.14:30; ὁ π. καὶ ὁ ἔσχατος, Rev.1:17 2:8 22:13; neut., τὸ π., opposite to τ. δεύτερον, Heb.10:9; τὰ π., opposite to τ. ἔσχατα, Mat.12:45, Luk.11:26, 2Pe.2:20; anarth., Mat.10:2; pl., Mat.19:30, Mrk.10:31, Luk.13:30; ἐν πρώτοις (EV, first of all), 1Co.15:3; __(b) as adj.: πρώτῃ; (sc. ἡμέρᾳ) σαββάτου, Mk 16:[9]; φυλακή, opposite to δευτέρα, Act.12:10; equiv. to adv. in English, Jhn.8:[7] 20:4, 8 Act.27:43, Rom.10:19, 1Ti.1:16, 1Jn.4:19; = πρότερος (see infr.; cf. M, Pr., 79; Bl, §11, 5; Thackeray, Gr., 183f.): with genitive, π. μου ἦν (my chief: Abbott, Jg., 509ff.; but cf. M, Pr., 245), Jhn.1:15, 30; with art., Mrk.14:12, Act.1:1, al.; before ὁ δεύτερος, etc., Mat.22:25, Mrk.12:20, al. __2. Of Rank or Dignity, chief, principal: Mat.20:27 22:38, Mrk.9:35, Eph.6:2, al.; with genitive, Mrk.12:28, 29 al.; πόλις (Field, Notes, 124), Act.16:12; with art., Luk.15:22 19:47, Act.13:50, al. __3. Neut., πρῶτον, as adv., first, at the first; __(a) of Time: Mat.8:21, Mrk.4:28, al.; τὸ π., Jhn.10:40, al.; __(b) of Order: Rom.3:2, 1Co.11:18, al. (AS)

Usage: Occurs in 93 NT verses. KJV: before, beginning, best, chief(-est), first (of all), former See also: 1 Corinthians 14:30; Luke 15:22; Hebrews 8:7.

μωυσης Mōusēs, Mōsēs G3475 "Moses" Noun-NSM

Moses was the Hebrew lawgiver, who received the Ten Commandments from God. He is mentioned in Matthew 8:4 and 17:3-4. Moses is a key figure in the Bible.

Definition: Μωυσῆς (Μωϋσῆς, T; Μωσῆς, Rec.), -έως, dative - (as LXX: Exo.5:20, al.), and -εῖ, accusative -ῆν (ac LXX) and -έα (Luk.16:29 only) (Heb. מֹשֶׁה), Moses: Mat.8:4 17:3-4, al.; νόμος Μωυσέως, Luk.2:22 24:44, Jhn.7:23, Act.13:39 15:5 28:23, 1Co.9:9, Heb.10:28; by meton., of the books of Moses, Luk.16:29 24:27, Act.15:21, 2Co.3:15 (AS)

Usage: Occurs in 79 NT verses. KJV: Moses See also: 1 Corinthians 9:9; John 5:45; Hebrews 3:2.

λεγει legō G3004 "to say" Verb-PAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

εγω egō G1473 "I/we" Pron-1NS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

παραζηλωσω parazēloō G3863 "to make envious" Verb-FAI-1S

To make someone envious means to stir up rivalry, as seen in Romans 10:19 and 11:11. This verb is about provoking others to feel jealous or competitive.

Definition: παρα-ζηλόω, -ῶ [in LXX: Deu.32:21, 3Ki.14:22, Psa.78:58 (קָנָא pi., hi.), Psa.37:1, 7-8 (חָרָה hith.), Sir.30:3 * ;] to provoke to jealousy: Rom.10:19 (LXX) Rom.11:11, 14, 1Co.10:22.† (AS)

Usage: Occurs in 4 NT verses. KJV: provoke to emulation (jealousy) See also: 1 Corinthians 10:22; Romans 11:11; Romans 10:19.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

επ epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

εθνει ethnos G1484 "Gentiles" Noun-DSN

This word means a nation or people, often referring to non-Jewish people. In Matthew 21:43 and Acts 10:35, it describes the Gentiles or nations.

Definition: ἔθνος, -ους, τό, [in LXX chiefly for עַם ,גּוֹי ;] __1. a multitude, a company, whether of beasts or men (Hom.). __2. a nation, people: Mat.21:43 24:7, Mrk.13:8, Luk.22:25, Act.10:35, al.; in sing., of the Jewish people, Luk.7:5 23:2, Jhn.11:48, 50-53 18:35, Act.10:22 24:3, 10 26:4 28:19. __3. In pl., as in OT, τὰ ἔ. (like Heb. הַגּוֹיִם), the nations, as distinct from Israel, Gentiles: Mat.4:15 6:32, Act.26:17, Rom.3:29 11:11 15:10, Gal.2:8, al.; of Gentile Christians, Rom.11:13 15:27 16:4, Gal.2:12, 14, Eph.3:1. SYN.: λαός (see DCG, ii, 229; Cremer, 226). (AS)

Usage: Occurs in 153 NT verses. KJV: Gentile, heathen, nation, people See also: 1 Corinthians 5:1; John 11:52; 1 Peter 2:9.

επι epi G1909 "upon/to/against" Prep

εθνει ethnos G1484 "Gentiles" Noun-DSN

This word means a nation or people, often referring to non-Jewish people. In Matthew 21:43 and Acts 10:35, it describes the Gentiles or nations.

Usage: Occurs in 153 NT verses. KJV: Gentile, heathen, nation, people See also: 1 Corinthians 5:1; John 11:52; 1 Peter 2:9.

ασυνετω asunetos G801 "senseless" Adj-DSN

The word senseless describes someone without understanding or discernment, often implying wickedness, as seen in Matthew 15:16 and Romans 1:21 where people lack spiritual insight.

Definition: ἀ-σύνετος, -ον [in LXX: Deu.32:21 (נָבָל). Job.13:2 (נָפַל), Psa.92:6 (כְּסִיל), Psa.76:5, Wis.2:1-24, Sir.6:1-37 * ;] without understanding or discernment: Mat.15:16, Mrk.7:18 (Swete, in l), Rom.1:21, 31 10:19 (for an ex. of its use in the moral sense, see MM, see word).† (AS)

Usage: Occurs in 5 NT verses. KJV: foolish, without understanding See also: Mark 7:18; Romans 1:21; Romans 1:31.

παροργιω parorgizō G3949 "to anger" Verb-FAI-1S

To anger or enrage someone, as described in Romans 10:19 and Ephesians 6:4, where it warns parents not to provoke their children to anger. This word is about causing intense irritation.

Definition: παρ-οργίζω [in LXX chiefly for כַּעַס hi. ;] (in cl., passive only), to provoke to anger: Rom.10:19 (LXX), Eph.6:4.† (AS)

Usage: Occurs in 2 NT verses. KJV: anger, provoke to wrath See also: Ephesians 6:4; Romans 10:19.

υμας su G4771 "you" Pron-2AP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — Romans 10:19

Show Verse Quote Highlights

Context
Cross References
Romans 10:19 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 10:19
Jamieson-Fausset-Brown on Romans 10:19
Matthew Poole's Commentary on Romans 10:19
Trapp's Commentary on Romans 10:19
Ellicott's Commentary on Romans 10:19
Adam Clarke's Commentary on Romans 10:19
Cambridge Bible on Romans 10:19
Barnes' Notes on Romans 10:19
Whedon's Commentary on Romans 10:19
Sermons on Romans 10:19

Context — The Word Brings Salvation

17Consequently, faith comes by hearing, and hearing by the word of Christ. 18But I ask, did they not hear? Indeed they did: “Their voice has gone out into all the earth, their words to the ends of the world.”

19I ask instead, did Israel not understand? First, Moses says: “I will make you jealous by those who are not a nation; I will make you angry by a nation without understanding.”

20And Isaiah boldly says: “I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me.” 21But as for Israel he says: “All day long I have held out My hands to a disobedient and obstinate people.”

Cross References

	Reference	Text (BSB)
1	Deuteronomy 32:21	They have provoked My jealousy by that which is not God; they have enraged Me with their worthless idols. So I will make them jealous by those who are not a people; I will make them angry by a nation without understanding.
2	Romans 11:11	I ask then, did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous.
3	Romans 11:14	in the hope that I may provoke my own people to jealousy and save some of them.
4	1 Peter 2:10	Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.
5	Titus 3:3	For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another.
6	1 Corinthians 1:12	What I mean is this: Individuals among you are saying, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” or “I follow Christ.”
7	Isaiah 44:18–20	They do not comprehend or discern, for He has shut their eyes so they cannot see and closed their minds so they cannot understand. And no one considers in his heart, no one has the knowledge or insight to say, “I burned half of it in the fire, and I baked bread on its coals; I roasted meat and I ate. Shall I make something detestable with the rest of it? Shall I bow down to a block of wood?” He feeds on ashes. His deluded heart has led him astray, and he cannot deliver himself or say, “Is not this thing in my right hand a lie?”
8	Psalms 115:5–8	They have mouths, but cannot speak; they have eyes, but cannot see; they have ears, but cannot hear; they have noses, but cannot smell; they have hands, but cannot feel; they have feet, but cannot walk; they cannot even clear their throats. Those who make them become like them, as do all who trust in them.
9	1 Corinthians 12:2	You know that when you were pagans, you were influenced and led astray to mute idols.
10	Romans 3:26	He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.

Romans 10:19 Summary

In Romans 10:19, Paul asks if Israel didn't understand God's plan, and then quotes Moses, who said God would make Israel jealous by using people who weren't even a nation. This means that God will use unexpected people, like Gentiles, to show Israel His love and provoke them to seek Him. This is similar to what we see in (1 Corinthians 1:18-25), where God uses the foolishness of the cross to save those who believe. As we reflect on this verse, we can see that God's ways are not our ways, and He often uses unexpected people and circumstances to achieve His purposes, as seen in (Isaiah 55:8-9).

Frequently Asked Questions

What does it mean to be made jealous by those who are not a nation?

According to Romans 10:19, God says He will make Israel jealous by those who are not a nation, meaning that God will use Gentile believers to provoke Israel to jealousy, as seen in Deuteronomy 32:21 and Romans 11:11-14.

Who is the nation without understanding mentioned in this verse?

The nation without understanding refers to the Gentile nations who did not have a covenant relationship with God, yet they will come to know and understand God through faith in Jesus Christ, as stated in Ephesians 2:11-12 and 1 Corinthians 1:18-25.

Is Israel's lack of understanding a result of God's judgment?

Yes, Israel's lack of understanding can be seen as a result of God's judgment, as stated in Isaiah 6:9-10 and Matthew 13:14-15, where God says He will harden the hearts of those who refuse to listen and understand His message.

How does this verse relate to the overall theme of Romans 10?

This verse is part of Paul's argument that Israel's unbelief is not due to a lack of hearing the Gospel, but rather a lack of understanding and faith, as seen in Romans 10:16-17 and Romans 10:21, where Paul quotes Moses and Isaiah to emphasize God's sovereignty and Israel's responsibility.

Reflection Questions

What are some ways that God uses unexpected people or circumstances to provoke us to jealousy and seek Him more deeply?
How can we, like Moses and Isaiah, be used by God to speak His truth and provoke others to faith?
In what ways do I identify with Israel's lack of understanding, and how can I seek a deeper understanding of God's Word and will?
How does this verse challenge my assumptions about who is capable of understanding and responding to the Gospel?

Gill's Exposition on Romans 10:19

But I say, did not Israel know? etc.] Some supply the word "God", did not Israel know God?

Jamieson-Fausset-Brown on Romans 10:19

But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But I say, Did not Israel know?

Matthew Poole's Commentary on Romans 10:19

Here he proves by three testimonies out of the Old Testament, that the Jews must needs have heard the sound of the gospel, together with the Gentiles; only they rejected it, when the other embraced it. And so he layeth the ground of what he was purposed to handle in the following chapter, concerning the receiving of the Gentiles, and the casting off, and after calling, of the Jews. Did not Israel know; here something must be supplied to make up the sense neither God, or the gospel, or the righteousness of faith, or the conversion of the Gentiles. The Israelites could not well pretend ignorance, considering what Moses and Isaiah had said, in whom, or in whose writings, they were conversant. Moses saith; viz. in . Still he follows the translation of the Seventy. I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you; here God threateneth the Jews, that he would punish them with jealousy and anger, by preferring the Gentiles before them; at the sight whereof, their hearts should be sore vexed; to behold all their privileges taken from them, and given to a people whom they accounted most vile and despicable, to be no people in regard of them, to be dogs and beasts rather than men: see . Read the cited place in Deuteronomy and you will find that God speaks of this as a fit punishment upon the Jews for their idolatry. They had chosen to themselves such as were no gods; and therefore, to requite them, God would take to him such as were no people: they had chosen to themselves (as it were) another husband; and God, to be even with them, had chosen another wife.

Trapp's Commentary on Romans 10:19

19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. Ver. 19. Did not Israel know] sc. That the Gentiles were to be called? they were often told of it.

Ellicott's Commentary on Romans 10:19

(19) Did not Israel know that the preaching of the gospel would be thus universal, and pass over from them to the Gentiles? Yes, certainly, for Moses had warned them of this. First.—In the order of time and of Scripture. I will provoke you.—In requital for the idolatries of the Jews, Moses prophesied that God would bestow his favour on a Gentile nation, and so provoke their jealousy; and the Apostle sees the fulfilment of this in his own day. No people . . . a foolish nation.—Terms used by the Jews of their Gentile neighbours. They were “no people,” because they did not stand in the same recognised relation to God. They were “a foolish nation,” because they had not received the same special revelation, but, on the contrary, worshipped stocks and stones.

Adam Clarke's Commentary on Romans 10:19

Verse 19. But I say, Did not Israel know?] You object to this preaching among the Gentiles; but is not this according to the positive declaration of God? He, foreseeing your unbelief and rebellion, said by Moses, Deuteronomy 32:21, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. As you have provoked me to jealousy with worshipping those that are no gods, I will provoke you to jealousy by those which are no people. This most evidently refers to the calling or inviting of the Gentiles to partake of the benefits of the Gospel; and plainly predicts the envy and rage which would be excited in the Jews, in consequence of those offers of mercy made to the Gentiles.

Cambridge Bible on Romans 10:19

19. But I say, &c.] Another objection is anticipated and met, (as indeed it has been already met, less explicitly,) viz., that Israel had no prophetic warning of the Gentiles’ enlightenment and their own unbelief.know?] i.e. “know the prospect” of the spread of Messiah’s Gospel, and their own rejection of it.Moses saith] Deuteronomy 32:21; verbatim with LXX. and Heb., except that “you” is substituted for “them,” probably to make the reference unmistakable. The words occur in the sublime prophetic Song of Moses, so full of the mysterious future of both judgment and mercy for Israel. The point of the sentence (see the whole of the verse in Deut.) clearly is that the God of Israel would adopt other nations as Israel had adopted other gods.—The clause is more strictly rendered Moses is the first to say. But the difference is not important.no people … a foolish nation] i.e., probably, in the opinion of Israel. Israel had taken up deities despised of God; He would take up a people despised of Israel. At the same time the description would be true of the Gentiles in respect of their lack of previous privilege and revelation.

Barnes' Notes on Romans 10:19

But I say ... - Still further to meet the objection, he shows that the doctrine which he was maintaining was actually taught in the Old Testament. Did not Israel know? - Did not the Jews understand.

Whedon's Commentary on Romans 10:19

19. Israel know—Know is parallel to heard in Romans 10:18. St. Paul uses the word to indicate that Israel did know what they ignored in Romans 10:3. Know is evidently equivalent to heard; for St.

Sermons on Romans 10:19

	Sermon	Description
	The Law and the Commandments by Art Katz	In this sermon, the speaker emphasizes the importance of reconnecting with the authentic root of one's life in God before delivering a message. He compares this to athletes who war
	The Future of Israel (Part 1) by Richard Ganz	In this sermon, the speaker is asked how his God can be great when there is so much evil, sin, despair, and violence in the world. The speaker responds by saying that the person is
	Demonstration 5 (Of Wars) by Aphraates	Aphraates preaches about the prophetic visions in the book of Daniel, highlighting the rise and fall of kingdoms, the humbling of the proud, and the ultimate victory of God's Kingd
	Art Katz Testimony by Ark Katz by Art Katz	This sermon recounts the personal journey of a Jewish atheist who, through a series of profound encounters and revelations, comes to a life-changing realization of God's existence
	The God Who Devastates by Art Katz	In this sermon, the speaker begins by urging the audience to humble themselves before God and seek His guidance. He mentions that his books, available in the foyer, are more compre
	The Church and Israel by David Pawson	In this sermon, the speaker reflects on the decline of the British empire and the nostalgia associated with it. He emphasizes the importance of looking towards the future rather th
	The Time of Jacob's Trouble by Art Katz	In this sermon, the speaker discusses the concept of the time of Jacob's trouble, which refers to a period of great suffering and judgment for Israel and the Jewish people. The spe

← Romans 10:18 Romans 10:20 →