Romans 8:30

Romans 8:30 in Multiple Translations

Berean Standard Bible BSB

And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.

King James Version KJV

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

American Standard Version ASV

and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Bible in Basic English BBE

And those who were marked out by him were named; and those who were named were given righteousness; and to those to whom he gave righteousness, in the same way he gave glory.

Free Bible Version FBV

Those that he chose, he also called; and those that he called, he also made right; and those that he made right, he also glorified.

Geneva Bible 1599 GNV

Moreouer whom he predestinate, them also he called, and whom he called, them also he iustified, and whom he iustified, them he also glorified.

Young's Literal Translation YLT

and whom He did fore-appoint, these also He did call; and whom He did call, these also He declared righteous; and whom He declared righteous, these also He did glorify.

World English Bible WEB

Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.

Noah Webster Bible WBS

Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Douay-Rheims 1899 DRV

And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.

Translation for Translators T4T

And us who God decided previously that we would become like his Son, he also summoned. And for us whom he summoned, he also erased the record of our sins. And for us whose record of sins he has erased, he also will surely give future splendor.

Plain English Version PEV

So, after he picked us out, he called to us to come to him, and after we came to him, he said that we are all right now, and he will make us really great too.

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Berean Amplified Bible — Romans 8:30

BAB

Word Study

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Romans 8:30 Interlinear (Deep Study)

BIB

GRK ους δε προωρισεν τουτους και εκαλεσεν και ους εκαλεσεν τουτους και εδικαιωσεν ους δε εδικαιωσεν τουτους και εδοξασεν

ους hos, hē G3739 which Rel-APM

δε de G1161 then Conj

προωρισεν proorizō G4309 to predestine Verb-AAI-3S

τουτους ohutos G3778 this/he/she/it Dem-APM

και kai G2532 and Conj

εκαλεσεν kaleō G2564 to call: call Verb-AAI-3S

και kai G2532 and Conj

ους hos, hē G3739 which Rel-APM

εκαλεσεν kaleō G2564 to call: call Verb-AAI-3S

τουτους ohutos G3778 this/he/she/it Dem-APM

και kai G2532 and Conj

εδικαιωσεν dikaioō G1344 to justify Verb-AAI-3S

ους hos, hē G3739 which Rel-APM

δε de G1161 then Conj

εδικαιωσεν dikaioō G1344 to justify Verb-AAI-3S

τουτους ohutos G3778 this/he/she/it Dem-APM

και kai G2532 and Conj

εδοξασεν doxazō G1392 to glorify Verb-AAI-3S

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Greek Word Reference — Romans 8:30

ους hos, hē G3739 "which" Rel-APM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

προωρισεν proorizō G4309 "to predestine" Verb-AAI-3S

To predestine means to decide or determine something beforehand. In Romans 8:30, it refers to God predetermining something for those who love Him.

Definition: προ-ορίζω to predetermine, foreordain: with accusative, Rom.8:30; id. and inf., Act.4:28; id. before εἰς, 1Co.2:7, Eph.1:5; with dupl. accusative, Rom.8:26; pass., Eph.1:11.† (AS)

Usage: Occurs in 6 NT verses. KJV: determine before, ordain, predestinate See also: 1 Corinthians 2:7; Ephesians 1:11; Romans 8:29.

τουτους ohutos G3778 "this/he/she/it" Dem-APM

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εκαλεσεν kaleō G2564 "to call: call" Verb-AAI-3S

This word means to call or invite someone, like calling out to them loudly. It's used in Matthew 20:8 and Mark 3:31 to describe calling people to come and follow. This word can also mean to invite someone to a special event or to join in something.

Definition: καλέω, -ῶ, [in LXX chiefly for קרא ;] __1. to call, summon: with accusative of person(s), Mat.20:8 25:14, Mrk.3:31, Luk.19:13, Act.4:18; before ἐκ, Mat.2:15 (LXX); metaphorically, 1Pe.2:9. __2. to call to one's house, invite: Luk.14:16, 1Co.10:27, Rev.19:9; εἰς τ. γάμους, Mat.22:3, 9 Luk.14:8, 9 Jhn.2:2; ὁ καλέσας, Luk.7:39; οἱ κεκλημένοι, Mat.22:8; metaphorically, of inviting to partake of the blessings of the kingdom of God (Dalman, Words, 118f.): Rom.8:30 9:24, 25 1Co.7:17, 18; before εἰς, 1Co.1:9, 1Th.2:12, 1Ti.6:12; ὁ καλῶν (καλέσας), of God, Gal.1:6 5:8, 1Th.5:24, 1Pe.1:15, 2Pe.1:3; οἱ κεκλκλημένοι, Heb.9:15; before ἐν (ἐπί), 1Co.7:15, Gal.5:13, Eph.4:4, 1Th.4:7; κλήσει, Eph.4:1, 2Ti.1:9. __3. to call, name call by name: pass., Mat.2:23, Luk.1:32, al.; καλούμενος, Luk.7:11, Act.7:58, al.; ὁ κ. (Deiss., BS, 210), Luk.6:15 22:3 23:33, Act.10:1, Rev.12:9, al.; with pred nom., Mat.5:9, Luk.1:35, Rom.9:26, Jas.2:23, 1Jn.3:1. (Cf. ἀντι-, ἐν-, εἰσ- (-μαι), ἐπι-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-καλέω.) (AS)

Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ους hos, hē G3739 "which" Rel-APM

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εκαλεσεν kaleō G2564 "to call: call" Verb-AAI-3S

Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.

τουτους ohutos G3778 "this/he/she/it" Dem-APM

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εδικαιωσεν dikaioō G1344 "to justify" Verb-AAI-3S

To justify means to show someone is innocent or right, as seen in Romans and Hebrews, where God justifies people through faith.

Definition: δικαιόω, -ῶ (δίκαιος), [in LXX chiefly for צָדַק pi., hi., (1) as Eze.16:51, Jer.3:11 (cf. NT usage); (2) as Deu.25:1; Exo.23:7, Isa.50:8 ;] __1. in cl., __(a) with accusative of thing(s), to deem right; __(b) with accusative of person(s), to do one justice; pass., δικαιοῦσθαι, to be treated rightly, opposite to ἀδικεῖσθαι. __2. In NT, as in LXX, and as usual with verbs in -όω from adjectives of moral meaning; __(1) to show to be righteous: Mat.11:19, Luk.7:35, Rom.3:4" (LXX), 1Ti.3:16; __(2) to declare, pronounce righteous: Luk.7:29 10:29 16:15 18:14, Rom.2:13 3:24, 26 3:28 4:5 8:30, 33, Tit.3:7; before ἀπό, Mat.11:19, Luk.7:35, Act.13:39, Rom.6:7; ἐκ πίστεως, Rom.3:30 5:1, Gal.2:16 3:8, 24; ἐξ ἔργων, Rom.3:20 (LXX) Rom.4:2, Gal.2:16, Jas.2:21, 24-25; ἐκ τ. λόγων, Mat.12:37; διὰ τ. πίστεως, Rom.3:30; with dative, Rom.3:24, 28, Tit.3:7; before ἐν, Act.13:39, Rom.3:4 5:9, 1Co.4:4 6:11, Gal.2:17 3:11 5:4, 1Ti.3:16 (see Cremer, 193, 693; DB, ii, 826 ff.).† (AS)

Usage: Occurs in 35 NT verses. KJV: free, justify(-ier), be righteous See also: 1 Corinthians 4:4; Luke 18:14; James 2:21.

ους hos, hē G3739 "which" Rel-APM

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εδικαιωσεν dikaioō G1344 "to justify" Verb-AAI-3S

To justify means to show someone is innocent or right, as seen in Romans and Hebrews, where God justifies people through faith.

Usage: Occurs in 35 NT verses. KJV: free, justify(-ier), be righteous See also: 1 Corinthians 4:4; Luke 18:14; James 2:21.

τουτους ohutos G3778 "this/he/she/it" Dem-APM

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εδοξασεν doxazō G1392 "to glorify" Verb-AAI-3S

To glorify means to give praise and honor to someone or something, like God, as seen in Matthew 5:16 and Mark 2:12. It's about recognizing and celebrating the greatness and worth of something, as in John 8:54 and Romans 15:6. This concept is also seen in Luke 2:20 and Galatians 1:24.

Definition: δοξάζω (δόξα), [in LXX chiefly for כָּבַד ni., pi., also for פָּאַר, etc. ;] __1. to think, suppose, hold an opinion (Æsch., Plat., al.). __2. To bestow δόξα (which see) on, to magnify, extol, praise (Thuc., iii, 45; Plut., al.): with accusative, Mat.5:16, Mrk.2:12, Jhn.8:54, Rom.15:6, 1Pe.2:12, al.; id. before ἐπί Luk.2:20; ἐν, Gal.1:24, 1Pe.4:16. __3. In LXX and NT (see: δόξα, 3), to clothe with splendour, glorify (Exo.34:29-30, Psa.37:20, Isa.44:23, Est.3:1, al): Rom.8:30, 2Co.3:10, 2Th.3:1, 1Pe.1:8, al.; of Christ, Jhn.7:39 8:54, al. (on the Johannine use, see Cremer, 211; Westc., Jo., Intr.); of the Father, Jhn.13:31-32, 1Pe.4:11, al. (cf. ἐν-, συν-δοξάζω). (AS)

Usage: Occurs in 54 NT verses. KJV: (make) glorify(-ious), full of (have) glory, honour, magnify See also: 1 Corinthians 6:20; John 16:14; 1 Peter 1:8.

Study Notes — Romans 8:30

Show Verse Quote Highlights

Context
Cross References
Romans 8:30 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 8:30
Jamieson-Fausset-Brown on Romans 8:30
Matthew Poole's Commentary on Romans 8:30
Trapp's Commentary on Romans 8:30
Ellicott's Commentary on Romans 8:30
Adam Clarke's Commentary on Romans 8:30
Cambridge Bible on Romans 8:30
Barnes' Notes on Romans 8:30
Whedon's Commentary on Romans 8:30
Sermons on Romans 8:30

Context — God Works in All Things

28And we know that God works all things together for the good of those who love Him, who are called according to His purpose. 29For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.

30And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.

31What then shall we say in response to these things? If God is for us, who can be against us? 32He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things?

Cross References

	Reference	Text (BSB)
1	Revelation 17:14	They will make war against the Lamb, and the Lamb will triumph over them, because He is Lord of lords and King of kings; and He will be accompanied by His called and chosen and faithful ones.”
2	Romans 8:28	And we know that God works all things together for the good of those who love Him, who are called according to His purpose.
3	Ephesians 1:11	In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will,
4	Romans 9:23–24	What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory— including us, whom He has called not only from the Jews, but also from the Gentiles?
5	Ephesians 1:5	He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,
6	Hebrews 9:15	Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant.
7	1 Peter 2:9	But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
8	1 Corinthians 6:11	And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God.
9	1 Peter 3:9	Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing.
10	John 17:22	I have given them the glory You gave Me, so that they may be one as We are one—

Romans 8:30 Summary

[Romans 8:30 tells us that God has a plan for our lives, and He is working everything out for our good, as seen in Romans 8:28. He chooses us, calls us, makes us right with Himself, and ultimately gives us a glorious new life, similar to what is described in 1 Corinthians 15:49 and 2 Corinthians 3:18. This means that our salvation is not just about being forgiven, but about being transformed into the image of Jesus Christ, as stated in 2 Corinthians 3:18. As we trust in God's plan, we can have confidence that He will complete the work He started in us, as promised in Philippians 1:6.]

Frequently Asked Questions

What does it mean to be predestined by God?

According to Romans 8:30 and Ephesians 1:5, being predestined means that God has chosen us for a specific purpose, which is to be conformed to the image of His Son, Jesus Christ, as seen in Romans 8:29.

How does God's calling relate to our justification?

As stated in Romans 8:30, those whom God calls, He also justifies, which means that our calling is directly tied to our justification, and this is rooted in God's sovereign choice, as seen in Romans 8:28-29 and 2 Timothy 1:9.

What is the ultimate result of God's glorification?

According to Romans 8:30 and 1 John 3:2, the ultimate result of God's glorification is that we will be like Jesus Christ, and we will see Him as He is, which is the final step in our salvation process, as God works all things together for our good, as stated in Romans 8:28.

Is this verse saying that our salvation is guaranteed?

Yes, Romans 8:30, in conjunction with other verses like John 10:28-29 and Philippians 1:6, assures us that if we are in Christ, our salvation is secure, and God will complete the work He started in us.

Reflection Questions

What does it mean for you to be predestined by God, and how does that affect your daily life?
How does the knowledge that God has called and justified you impact your sense of identity and purpose?
In what ways can you cooperate with God's work of glorification in your life, and what are the practical implications of this process?
How does the promise of Romans 8:30 comfort you in times of uncertainty or doubt, and what does it reveal about God's character?

Gill's Exposition on Romans 8:30

Moreover, whom he did predestinate,.... Not to sufferings, which are not expressed nor designed, but to grace and glory after mentioned.

Jamieson-Fausset-Brown on Romans 8:30

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Matthew Poole's Commentary on Romans 8:30

He hath already given them the beginning and pledge thereof in grace; and will in due time bring them to the possession of eternal life and glory. Some, under this term of glorification would have sanctification included; because, otherwise, they think there is a great defect in this chain of salvation, here set down by the apostle, of which sanctification is one special link; but this is rather to be couched and included in effectual calling, which is the third link, and already spoken of.

Trapp's Commentary on Romans 8:30

30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Ver. 30. Them also he called, &c.] If ye feel not faith (said that holy martyr), then know that predestination is too high a matter for you to be disputers of, until you have been better scholars in the school house of repentance and justification, which is the grammar school wherein we must be conversant and learned, before we go to the university of God’ s most holy predestination and providence. Them he also justified] Vocation precedeth justification. Deus iustificat fide iam donatos, sicut damnat prius indurates. (Cameron.) Them he also glorified] That is, he keepeth them glorious by his glorious Spirit, even in this life, from impenitent sin, and maketh them stable and constant in godliness.

Ellicott's Commentary on Romans 8:30

(30) Predestinate.—This is the term which seems most to interfere with human free-will. Foreknowledge does not interfere with free-will, because the foreknowledge, though prior in point of time, is posterior in the order of causation to the act of choice. A man does not choose a certain action because it is foreknown, but it is foreknown because he will choose it. Predestination (the word is not inadequately translated) appears to involve a more rigorous necessity. All we can say is that it must not be interpreted in any sense that excludes free-will. Free-will is a postulate on which all the superstructure of morals and religion must rest. The religious mind, looking back over the course by which it has been brought, sees in it predominating the hand of God; but however large the divine element in salvation may be, it must in the end be apprehended by faith, which is an act of free-will. And the subsequent actions of which faith is the moving cause, though done under a co-operating divine influence, yet belong to the sphere of human freedom. (See Note on Romans 2:6.) It should be remembered that St. Paul is not now writing in the calm temper of philosophical analysis, but in an intense access of religious emotion, and therefore he does not stay to put in all the qualifying clauses that philosophy might require. It is well for mankind that he has done so. In all great and creative religious minds the consciousness of free-will has retired into the background. Called.—By presenting to them the gospel, directly or indirectly, through the preaching of Christ and His Apostles. Justified.—In the Pauline sense, as in Romans 3:24, et al.Glorified.—Strictly, the glorifying of the Christian awaits him in the future, but the Apostle regards all these different acts as focused together as it were on a single point in the past. Glorification is involved in justification.

Adam Clarke's Commentary on Romans 8:30

Verse 30. Whom he did predestinate, c.] The Gentiles, whom He determined to call into his Church with the Jewish people, He called-He invited by the preaching of the Gospel, to believe on his Son Jesus Christ. It is worthy of note, that all that is spoken here refers to what had already taken place for the calling, justifying, and glorifying are here represented as having already taken place, as well as the foreknowing and the predestinating. It is therefore reasonable to suppose that the apostle refers to what God had already done among the Jews and Gentiles: though he may also speak of the things that were not as though they were. He also justified] Pardoned the sins of all those who with hearty repentance and true faith turned unto him. He also glorified.] He has honoured and dignified the Gentiles with the highest privileges, and he has already taken many of them to the kingdom of glory, and many more are on their way thither; and all who love him, and continue faithful unto death, shall inherit that glory eternally. Hence it is added, them he also glorified; for all the honours which he confers on them have respect to and are intended to promote their endless felicity; and though the terms are here used in a more general sense, yet, if we take them more restrictedly, we must consider that in the work of justification sanctification is implied; justification being the foundation and beginning of that work. From all this we learn that none will be glorified who have not been sanctified and justified; that the justified are those who have been called or invited by the Gospel of Christ; that those who have had this calling are they to whom God determined to grant this privilege-they did not choose this salvation first, but God sent it to them when they knew him not-and therefore the salvation of the Gentile world, as well as that of the Jews, comes through the gratuitous mercy of God himself, was the result of infinite designs, and stands on the same ground as the calling, c., of the Jewish people. The word δοξα, which we render glory, and δοξαζω, to glorify, both mean to render illustrious, eminent, c., &c., in various parts of the New Testament and in this sense the verb is used John 11:4; John 12:23, John 12:28; John 13:31, John 13:32; John 14:13; John 15:8; John 21:19; Acts 3:13; Acts 11:13; in none of which places eternal beatification can be intended. Here it seems to mean that those whom God had called into a state of justification he had rendered illustrious by innumerable gifts, graces, and privileges, in the same manner as he had done to the Israelites of old. The whole of the preceding discourse will show that every thing here is conditional, as far as it relates to the ultimate salvation of any person professing the Gospel of Christ; for the promises are made to character, and not to persons, as some have most injudiciously affirmed.

Cambridge Bible on Romans 8:30

30. them he also called] See above, on Romans 8:28, last note but one. In this chain of past tenses, the whole process is viewed as in its eternal completeness. We look back, as it were, from the view-point of glory.justified] See on Romans 2:13. The links in this golden chain are strictly consecutive. The “call” was to obedient faith; therefore justification, by the Divine order, followed. See cch. 3, 4, 5.glorified] A past tense used, with wonderful power, of a thing future. (See ch. Romans 5:2, where we have the “hope of the glory of God.”) So indissoluble is the chain that the last link is here viewed as an accomplished fact because the first links are so. See, for a remarkable illustration, Ephesians 2:4-6. There the saints are already “seated in the heavenly places in Christ Jesus:”—such is their union with Him that, just as they are viewed as having gone through penal death, because He died, so they are viewed as having entered heaven, (as regards right of entrance), because He ascended.It seems difficult, without violence to both the letter and spirit of this passage, to deny that it represents the salvation of “the children of God” as a line drawn from eternity to eternity: first, a sovereign Choice of souls; then the Call of the chosen, resulting in their Faith and their Acceptance; then the final entrance on heavenly Bliss of these same called ones; and also their Note and characteristic now,—Love to God. The “scheme” thus indicated, called by whatever name, has always met with earnest criticism and opposition; but it is the only one which naturally fits St Paul’s language here and in ch. 9. It is really alien from Scripture only when it is stated as if it were a plan of which we saw the whole: assuredly in these things “we know in part”. But this does not mean that we are not to accept what is revealed, just so far as it is revealed, with sincere submission, and with that encouragement and joyful assurance which certainly this passage, on any view of it, was meant to excite.—See, on the whole subject, the equally careful and decided language of the 17th English Church Article; especially noting that the doctrine here stated is there viewed (in the spirit of this passage) as “full of unspeakable comfort[39].”—It must also be remembered that in the scheme in question the sanctification of the saved is viewed as quite as much fore ordained, and quite as necessary a part of the process, as any other; and that the only evidence to the conscience that the person is “foreknown” lies, not in any intuition of a Divine decree, but in the presence of faith and love, and their fruits, in heart and life. These will be always attributed, and justly, to Divine grace alone: but the presence of that grace will be traced in them alone. [39] See further, Appendix F.

Barnes' Notes on Romans 8:30

Moreover ... - In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, the apostle states the connection between that predestination and their certain salvation.

Whedon's Commentary on Romans 8:30

30. Called—The apostle does not imply that others were not called; for he knew that “many are called but few chosen.” The disobedient to the call are here left out of the account.

Sermons on Romans 8:30

	Sermon	Description
	Take Heed to Yourselves by Richard Baxter	In this sermon, the preacher emphasizes the importance of not being slothful in business but fervent in spirit. He urges the audience to lose no time and to diligently study, pray,
	(John) the Lord's Prayer for His Followers at That Time by Willie Mullan	In this sermon, the speaker emphasizes the importance of receiving and embracing the message of the Lord. He mentions his responsibility to bring the message to the congregation in
	Chosen and Loved by Jim Cymbala	In this sermon, the preacher addresses born-again believers who may be struggling with doubts and difficult circumstances. He emphasizes that despite any challenges they may face,
	You Must Be Born Again Why This Series and Where Are We Going? by John Piper	This sermon emphasizes the necessity and transformative power of being born again by the Spirit of God. It challenges the worldly perception of 'born again' Christians and calls fo
	Questions People Ask-04 Questions and Answers by William MacDonald	In this sermon, the preacher shares a story about a man who walked along the street and proclaimed, "Behold the Lamb of God that taketh away the sin of the world." Six months later
	Unpredestined by S.I. Emery	In this sermon, the preacher discusses the condemnation that comes when people choose darkness over light. He emphasizes the importance of taking action and not just giving advice.
	The Gospel of the Kingdom #1 by Stephen Kaung	In this sermon, the speaker emphasizes the importance of responding to God's call and living in the reality of the kingdom of the heavens. He highlights that the age of grace was u