Romans 10:2

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Romans 10:2 in Multiple Translations

Berean Standard Bible BSB

For I testify about them that they are zealous for God, but not on the basis of knowledge.

King James Version KJV

For I bear them record that they have a zeal of God, but not according to knowledge.

American Standard Version ASV

For I bear them witness that they have a zeal for God, but not according to knowledge.

Bible in Basic English BBE

For I give witness of them that they have a strong desire for God, but not with knowledge.

Free Bible Version FBV

I can testify to their passionate dedication to God, but it's not based on knowing him as he truly is.

Geneva Bible 1599 GNV

For I beare them record, that they haue the zeale of God, but not according to knowledge.

Young's Literal Translation YLT

for I bear them testimony that they have a zeal of God, but not according to knowledge,

World English Bible WEB

For I testify about them that they have a zeal for God, but not according to knowledge.

Noah Webster Bible WBS

For I bear them testimony that they have a zeal of God, but not according to knowledge.

Douay-Rheims 1899 DRV

For I bear them witness, that they have a zeal of God, but not according to knowledge.

Translation for Translators T4T

I declare truthfully about them that although they ◄zealously seek/very much want to know► God, they do not understand how to seek/know him correctly.

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Berean Amplified Bible — Romans 10:2

BAB

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Romans 10:2 Interlinear (Deep Study)

BIB

GRK μαρτυρω γαρ αυτοις οτι ζηλον θεου εχουσιν αλλ ου κατ επιγνωσιν

μαρτυρω martureō G3140 to testify Verb-PAI-1S

γαρ gar G1063 for Conj

αυτοις autos G846 it/s/he Pron-DPM

οτι hoti G3754 that/since: that Conj

ζηλον zēlos G2205 zeal Noun-ASM

θεου theos G2316 God Noun-GSM

εχουσιν echō G2192 to have/be Verb-PAI-3P

αλλ alla G235 but Conj

ου ou G3756 no Particle-N

κατ kata G2596 according to Prep

επιγνωσιν epignōsis G1922 knowledge Noun-ASF

Greek Word Study

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Greek Word Reference — Romans 10:2

μαρτυρω martureō G3140 "to testify" Verb-PAI-1S

To testify means to be a witness or give evidence, as seen in John and Acts where people testify about Jesus and their faith.

Definition: μαρτυρέω, -ῶ (μάρτυς), [in LXX chiefly for עֵד (עֵד (Gen.31:47-48, al.), also for עוּד hi. (Gen.43:3, La 2:13), עָנָה (Num.35:30) ;] __(a) prop., to be a witness, bear witness, testify: absol. (find., al.), Jhn.15:27, Act.26:5; parenthetical (Bl., § 79, 7; MM, xvi), 2Co.8:3; with dative of person(s) (comm. and incomm.; El., § 37, 2), Act.22:5, Heb.10:15; id. before ὅτι, Mat.23:31, Rom.10:2, al.; accusative and inf., Act.10:43; with accusative of thing(s) (cl.), Jhn.3:11, Rev.22:16, 20; with accusative cogn., before περί, Jhn.5:32, 1Jn.5:10; with dative of thing(s), Jhn.5:33, Act.14:3, al.; before περί, with genitive (of person(s) and of thing(s)), Jhn.1:7-8, 15 2:25 18:23 21:24, al.; id. before ὅτι, Jhn.5:36 7:7; ὅτι, Jhn.1:34 4:44 al.; ὅτι recit., Jhn.4:39; κατά before ὅτι, 1Co.15:15; pass., Heb.7:8; ptcp., Rom.3:21; impers., Heb.7:17; __(b) in late Gk., to witness favourably, give a good report, approve (Bl., § 54, 3; MM, xvi; Deiss., BS, 265): with dative of person(s), Luk.4:22; before ἐπί with dative of thing(s), Heb.11:4; pass., Act.6:3; before ἐν, 1Ti.5:10, Heb.11:2; διά, with genitive of thing(s), Heb.11:39; with genitive of person(s), Act.10:22, al.; impers., III Jn 12 (cf. ἐπι, συν-επι-, κατα-, συν-μαρτυρέω) (AS)

Usage: Occurs in 73 NT verses. KJV: charge, give (evidence), bear record, have (obtain, of) good (honest) report, be well reported of, testify, give (have) testimony, (be, bear, give, obtain) witness See also: 1 Corinthians 15:15; John 1:32; Hebrews 7:8.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ζηλον zēlos G2205 "zeal" Noun-ASM

Zeal refers to a strong feeling of enthusiasm or dedication, like being passionate about a cause. In 2 Corinthians 7:11 and 9:2, it describes a positive kind of zeal, while in Romans 13:13, it's about a negative kind, like jealousy. This feeling can be directed towards God or others.

Definition: ζῆλος, -ου, ὁ and in late Gk., also -εος, τό (2Co.9:2, Php.3:6), [in LXX for קִנְאָה, Num.25:11, al. ;] __1. zeal: 2Co.7:11 9:2; κατά ζῆλος, Php.3:6; with genitive obj., Jhn.2:17 (LXX), Rom.10:2; before ὑπέρ, 2Co.7:7; with genitive subj., θεοῦ, 2Co.11:2; πυρός, Heb.10:27 (cf. Isa.26:11, Wis.5:18, and cf. Westc., in l). __2. jealousy: Rom.13:13, 1Co.3:3 3:2 2Co.12:20, Gal.5:20 (WH, txt, RV), Jas.3:14, 16; πλησθῆναι ζήλου Act.5:17 13:45; pl., ζῆλοι (see B1., § 32, 6), Gal.5:20, WH, mg.† (AS)

Usage: Occurs in 17 NT verses. KJV: emulation, envy(-ing), fervent mind, indignation, jealousy, zeal See also: 1 Corinthians 3:3; Colossians 4:13; Hebrews 10:27.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

εχουσιν echō G2192 "to have/be" Verb-PAI-3P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

αλλ 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.

ου 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.

κατ kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

επιγνωσιν epignōsis G1922 "knowledge" Noun-ASF

Having a deep understanding of something, like recognizing God's truth. In the Bible, it's used in Philippians 1:9 and Colossians 3:10 to describe knowing God's will.

Definition: ἐπί-γνωσις, -εως, ἡ (ἐπιγινώσκω, which see), [in LXX: 3Ki.7:14 (B. γν-), Pro.2:5, Hos.4:1, 6 6:6 (דַּעַת), Jdth.9:14, 2Ma.9:11 * ;] acquaintance, discernment, recognition (Plut., al.): Php.1:9, Col.3:10; with genitive of thing(s), Col.1:9 2:2, Phm 6; τ. ἀληθείας, 1Ti.2:4, 2Ti.2:25 3:7, Tit.1:1, Heb.10:26; τ. ἁμαρτίας, Rom.3:20; with genitive of person(s), of God: Eph.1:17, Col.1:10, 2Pe.1:2-3; of Christ: Eph.4:13, 2Pe.1:8 2:20; of God and Christ: 2Pe.1:2; κατ ̓ ἐ., Rom.10:2; ἔχειν ἐν ἐ., Rom.1:28 (see AR, Eph., 248 ff.; and for a somewhat different view, Thayer, see word; Lft. on Col, 1:9; Tr., Syn., LXXv; Cremer, 159 f.; cf. αἴσθησις).† (AS)

Usage: Occurs in 20 NT verses. KJV: (ac-)knowledge(-ing, - ment) See also: 1 Timothy 2:4; Colossians 3:10; Hebrews 10:26.

Study Notes — Romans 10:2

Show Verse Quote Highlights

Context
Cross References
Romans 10:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 10:2
Jamieson-Fausset-Brown on Romans 10:2
Matthew Poole's Commentary on Romans 10:2
Trapp's Commentary on Romans 10:2
Ellicott's Commentary on Romans 10:2
Adam Clarke's Commentary on Romans 10:2
Cambridge Bible on Romans 10:2
Barnes' Notes on Romans 10:2
Whedon's Commentary on Romans 10:2
Sermons on Romans 10:2

Context — The Word Brings Salvation

1Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.

2For I testify about them that they are zealous for God, but not on the basis of knowledge.

3Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness. 4For Christ is the end of the law, to bring righteousness to everyone who believes.

Cross References

	Reference	Text (BSB)
1	Acts 21:20	When they heard this, they glorified God. Then they said to Paul, “You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law.
2	Romans 9:31–32	but Israel, who pursued a law of righteousness, has not attained it. Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone,
3	Proverbs 19:2	Even zeal is no good without knowledge, and he who hurries his footsteps misses the mark.
4	Philippians 3:6	as to zeal, persecuting the church; as to righteousness in the law, faultless.
5	Philippians 1:9	And this is my prayer: that your love may abound more and more in knowledge and depth of insight,
6	Romans 10:3	Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness.
7	Galatians 1:14	I was advancing in Judaism beyond many of my contemporaries and was extremely zealous for the traditions of my fathers.
8	2 Corinthians 4:4	The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God.
9	2 Kings 10:16	saying, “Come with me and see my zeal for the LORD!” So he had him ride in his chariot.
10	Acts 22:3	“I am a Jew, born in Tarsus of Cilicia, but raised in this city. I was educated at the feet of Gamaliel in strict conformity to the law of our fathers. I am just as zealous for God as any of you here today.

Romans 10:2 Summary

This verse means that even though the Israelites were very enthusiastic and passionate about God, they didn't really understand Him or His ways. It's like having a lot of energy and excitement, but not really knowing what you're doing or why. As it says in Matthew 22:37, we are called to love God with all our heart, soul, and mind, which requires a balance of zeal and knowledge. By studying God's Word and seeking to understand His character, we can ensure our zeal is based on a deep knowledge of Him, rather than just our own emotions or traditions.

Frequently Asked Questions

What does it mean to be zealous for God?

Being zealous for God means having a strong passion and enthusiasm for Him, as seen in the Israelites' desire to serve Him, but as Romans 10:2 notes, it's not always based on knowledge, unlike the knowledge of God's love shown in John 3:16.

Can someone be zealous for God without knowing Him well?

Yes, as Romans 10:2 states, the Israelites were zealous for God but lacked knowledge, similar to the people in Hosea 4:6 who were destroyed for lack of knowledge, highlighting the importance of knowing God's character and ways.

How can we ensure our zeal for God is based on knowledge?

We can ensure our zeal for God is based on knowledge by studying His Word, as commanded in 2 Timothy 2:15, and seeking a deeper understanding of His character and ways, as seen in Psalm 119:66.

What are the consequences of being zealous without knowledge?

Being zealous without knowledge can lead to misguided actions and a lack of submission to God's righteousness, as seen in Romans 10:3, and can even lead to destruction, as warned in Hosea 4:6.

Reflection Questions

In what ways am I zealous for God, and is my zeal based on a deep knowledge of His character and ways?
How can I balance my passion for God with a pursuit of knowledge and understanding of His Word?
What are some areas in my life where I may be acting out of zeal without knowledge, and how can I seek a deeper understanding of God's will in these areas?
How can I use my zeal for God to serve and love others, rather than simply following my own desires or traditions?

Gill's Exposition on Romans 10:2

For I bear them record, that they have a zeal of God,.... A zeal for God; for the being and unity of God, against the polytheism and idolatry of the Gentiles; for the word of God, the writings of the

Jamieson-Fausset-Brown on Romans 10:2

For I bear them record that they have a zeal of God, but not according to knowledge.

Matthew Poole's Commentary on Romans 10:2

For I bear them record, i.e. I must testify this of them, or of many of them, that they have a zeal of God; that they have a fervent desire to maintain the law of God, with all the Mosaical rites and ceremonies, as thinking thereby to promote the glory of God. But not according to knowledge; i.e. true and right knowledge. Though it be a warm, yet it is a blind zeal. They know not the will of God, or what that righteousness is which he will accept. They know not for what end the law and worship of God, under the Old Testament, was instituted. They knew not that Christ, in, and by whom, that law is fulfilled.

Trapp's Commentary on Romans 10:2

2 For I bear them record that they have a zeal of God, but not according to knowledge. Ver. 2. They have a zeal of God] So had those two Rabbis, David Rubenita and Shelomoh Molchu, that set upon the Emperor Charles v. to persuade him to Judaism, and were therefore put to a cruel death, A. D. 1530. (Alsted. Chron.) So had Latimer before his conversion: I was as obstinate a Papist, saith he, as any was in England: insomuch that when I should be made Bachelor in Divinity, my whole oration went against Philip Melancthon and his opinions, &c. Being a priest, and using to say mass, he thought he had never sufficiently mingled his massing wine with water: and moreover that he should never be dammed, if he were once a professed friar; with various such superstitious fantasies. (Acts and Mon.) Zeal without knowledge is as wild fire in a fool’ s hand; it is like the devil in the demoniac, that casts him sometimes into the fire and sometimes into the water.

Ellicott's Commentary on Romans 10:2

(2) A zeal of God, but not according to knowledge.—It would be difficult to find a more happy description of the state of the Jews at this period. They had “a zeal for God.” “The Jew,” said Josephus, “knows the Law better than his own name . . . The sacred rules were punctually observed . . . The great feasts were frequented by countless thousands . . . Over and above the requirements of the Law, ascetic religious exercises advocated by the teachers of the Law came into vogue. . . . Even the Hellenised and Alexandrian Jews under Caligula died on the cross and by fire, and the Palestinian prisoners in the last war died by the claws of African lions in the amphitheatre, rather than sin against the Law. What Greek,” exclaims Josephus, “would do the like? . . . The Jews also exhibited an ardent zeal for the conversion of the Gentiles to the Law of Moses. The proselytes filled Asia Minor and Syria, and—to the indignation of Tacitus—Italy and Rome.” The tenacity of the Jews, and their uncompromising monotheism, were seen in some conspicuous examples. In the early part of his procuratorship, Pilate, seeking to break through their known repugnance to everything that savoured of image-worship, had introduced into Jerusalem ensigns surmounted with silver busts of the emperor. Upon this the people went down in a body to Cæsarea, waited for five days and nights in the market-place, bared their necks to the soldiers that Pilate sent in among them, and did not desist until the order for the removal of the ensigns had been given. Later he caused to be hung up in the palace at Jerusalem certain gilded shields bearing a dedicatory inscription to Tiberius. Then, again, the Jews did not rest until, by their complaints addressed directly to the emperor, they had succeeded in getting them taken down. The consternation that was caused by Caligula’s order for the erection of his own statue in the Temple is well known. None of the Roman governors dared to carry it into execution; and Caligula himself was slain before it could be accomplished. Justice must be done to the heroic spirit of the Jews. But it was zeal directed into the most mistaken channels. Their religion was legal and formal to the last degree. Under an outward show of punctilious obedience, it concealed all the inward corruption described by the Apostle in Romans 2:17-29, the full extent of which was seen in the horrors of the great insurrection and the siege of Jerusalem.

Adam Clarke's Commentary on Romans 10:2

Verse 2. They have a zeal of God] They believe their law to have come immediately from God himself, and are jealous of its glory and excellence; they conscientiously observe its rites and ceremonies, but they do not consider the object and end of those rites; they sin more through ignorance than malice; and this pleads in their excuse. By this fine apology for them, the apostle prepares them for the harsher truths which he was about to deliver.

Cambridge Bible on Romans 10:2

2. For] The connexion is, that they seem to be, but are not, in the way to salvation; and that this stirs up his affectionate and anxious longing that they may find it.record] witness; as one who so intimately knows them and their state of conscience and will.zeal of God] So lit. The genitive implies that the zeal is in close connexion with, and directed towards, Him. So “faith of God” (Gr. of Mark 11:22). Jewish jealousy for the Law, Temple, Scriptures, &c.—eagerness to proselytize—hatred of Christian renegades—is all implied here; all being connected, rightly or mistakenly, with the true God, and intended, more or less, to “do Him service.”—Observe that St Paul gives them full credit for sincerity, and yet does not look on their sincerity as a ground of safety. His true generosity had in it no false “liberalism.” The Jews (like himself of old, 1 Timothy 1:13,) acted “ignorantly in unbelief;” but their “ignorance,” in face of offered knowledge, was their crime; and so their misguided zeal was indirectly sinful.knowledge] Lit. full knowledge. (German, Erkenntniss.) Same word as Romans 1:28, Romans 3:20. The word is appropriate, for it was just the full knowledge of the true God as God in Christ which they lacked. Their knowledge of God impelled them to persecuting zeal exactly because it was not full knowledge. (See Acts 13:27.) So it is with all persecution in the name of the true God.

Barnes' Notes on Romans 10:2

For I bear them record - To bear record means to be a witness; to give evidence. This, Paul was well qualified to do.

Whedon's Commentary on Romans 10:2

2. Zeal of God—Monotheism, the maintenance of the doctrine of one God, as opposed to polytheism and idolatry, was the great mission bestowed on Israel in the Old Testament. Before the captivity the people were prone to idolatry.

Sermons on Romans 10:2

	Sermon	Description
	(Titus - Part 11): Inspiration by Information by A.W. Tozer	In this sermon, the speaker begins by expressing his joy in seeing the work of God in the neighborhood through the Pioneer Girls program. He then addresses the perception of the ch
	Studies in Romans-07 by William MacDonald	The sermon transcript discusses the importance of universal proclamation of the gospel for both Jews and Gentiles. It outlines the steps that lead to salvation, starting with God s
	The Forgiveness of Sins by Welcome Detweiler	In this sermon, a missionary in China shares a strange encounter with a man on a journey to a sacred spot in Tibet. The man believed that by performing specific maneuvers and trave
	Sunday Night Meditations 58 Message and Song - 1950's by Welcome Detweiler	In this sermon, the preacher emphasizes the importance of reading the Holy Scriptures instead of relying solely on preachers. He compares the value of second-hand items during a pe
	Sunday Night Meditations 29 Message and Song - 1950's by Welcome Detweiler	In this sermon, the preacher shares a story of a missionary in China who encounters a man on a journey to a sacred spot in Tibet. The man is traveling in a strange manner, falling
	Homily 6 on Matthew by St. John Chrysostom	John Chrysostom preaches on the significance of the wise men from the East seeking Jesus, emphasizing the divine intervention through the star to lead them to the newborn King of t
	Ignorant People by Thomas Brooks	Thomas Brooks emphasizes the dangers of ignorance in his sermon 'Ignorant People,' arguing that while some may believe ignorance fosters devotion, the Bible clearly states it leads