Romans 11:18

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Romans 11:18 in Multiple Translations

Berean Standard Bible BSB

do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.

King James Version KJV

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

American Standard Version ASV

glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee.

Bible in Basic English BBE

Do not be uplifted in pride over the branches: because it is not you who are the support of the root, but it is by the root that you are supported.

Free Bible Version FBV

then you shouldn't look down on the other branches. If you're tempted to boast, remember it's not you who are supporting the roots, but the roots that are supporting you.

Geneva Bible 1599 GNV

Boast not thy selfe against the branches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee.

Young's Literal Translation YLT

do not boast against the branches; and if thou dost boast, thou dost not bear the root, but the root thee!

World English Bible WEB

don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports you.

Noah Webster Bible WBS

Boast not against the branches. But if thou boastest, thou bearest not the root, but the root thee.

Douay-Rheims 1899 DRV

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Translation for Translators T4T

However, you non-Jews must not despise the Jews whom God rejected [MET], who are like the branches that were broken off from the tree If any of you wants to boast about having received blessings from God, remember this: Branches do not nourish the roots. Instead the roots nourish the branches [MET]. Similarly, you are blessed by God because of what you have received from the Jews! It is not what the Jews have received from you that blesses them [MET]!

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Berean Amplified Bible — Romans 11:18

BAB

Word Study

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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 11:18 Interlinear (Deep Study)

BIB

GRK μη κατακαυχω των κλαδων ει δε κατακαυχασαι ου συ την ριζαν βασταζεις αλλ η ριζα σε

μη mē G3361 not Particle-N

κατακαυχω katakauchaomai G2620 to boast Verb-PNM-2S

των ho G3588 the/this/who Art-GPM

κλαδων klados G2798 branch Noun-GPM

ει ei G1487 if COND

δε de G1161 then Conj

κατακαυχασαι katakauchaomai G2620 to boast Verb-PNI-2S

ου ou G3756 no Particle-N

συ su G4771 you Pron-2NS

την ho G3588 the/this/who Art-ASF

ριζαν rhiza G4491 root Noun-ASF

βασταζεις bastazō G941 to carry Verb-PAI-2S

αλλ alla G235 but Conj

η ho G3588 the/this/who Art-NSF

ριζα rhiza G4491 root Noun-NSF

σε su G4771 you Pron-2AS

Greek Word Study

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Greek Word Reference — Romans 11:18

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.

κατακαυχω katakauchaomai G2620 "to boast" Verb-PNM-2S

This verb means to boast or exult over someone. In Romans 11 and James 2, it warns against bragging about one's status or wealth.

Definition: κατα-καυχάομαι, -ῶμαι [in LXX: Zec.10:12 (הָלַךְ hith.), Jer.50:11 (עָלַז), Jer.50:38 (הָלַל)* ;] __1. to boast against, exult over: with genitive, Rom.11:18, Jas.2:13; before κατά, with genitive, Jas.3:14 (T, om. κατά). __2. before ἐν, to glory in (Za., l.with, Jer.27:38).† (AS)

Usage: Occurs in 3 NT verses. KJV: boast (against), glory, rejoice against See also: James 2:13; James 3:14; Romans 11:18.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κλαδων klados G2798 "branch" Noun-GPM

A branch is a small part of a tree, like the ones people cut and waved in Matthew 21:8 to celebrate Jesus.

Definition: κλάδος, -ου, ὁ (κλάω), [in LXX for דָּלִיָּה, כַּף, etc. ;] a young tender shoot broken off for grafting; then, a branch: Mat.13:32 21:8 24:32, Mrk.4:32 13:28, Luk.13:19; metaphorically, of descendants (cf. Sir.40:15), Rom.11:16-19, 21.† (AS)

Usage: Occurs in 11 NT verses. KJV: branch See also: Luke 13:19; Matthew 24:32; Romans 11:16.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 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.

κατακαυχασαι katakauchaomai G2620 "to boast" Verb-PNI-2S

This verb means to boast or exult over someone. In Romans 11 and James 2, it warns against bragging about one's status or wealth.

Usage: Occurs in 3 NT verses. KJV: boast (against), glory, rejoice against See also: James 2:13; James 3:14; Romans 11:18.

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.

συ su G4771 "you" Pron-2NS

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.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ριζαν rhiza G4491 "root" Noun-ASF

A root is the source or origin of something. In the Bible, this word is used literally, like in Matthew 3:10, and figuratively, like in 1 Timothy 6:10, to describe the source of evil. It can also refer to ancestors or the foundation of something.

Definition: ῥίζα, -ης, ἡ [in LXX chiefly for שָׁרַשׁ ;] a root: Mat.3:10, Luk.3:9; ἐκ ῥιζῶν, Mrk.11:20; ῥ. ἔχειν, Mat.13:6, Mrk.4:6; id. before ἐν ἑαυτῷ, figuratively, Mat.13:21, Mrk.4:17, Luk.8:13. Metaphorical (as in various senses in cl.), of cause, origin, source, etc.; __(a) of things, ῥ. πάντων τ. κακῶν (Eur.), 1Ti.6:10; __(b) of persons: of ancestors, Rom.11:16-18; ῥ. πικρίας, Heb.12:15. Of that which springs from a root, a shoot; metaphorically, of offspring, Rom.15:12 (LXX) Rev.5:5 22:16.† (AS)

Usage: Occurs in 16 NT verses. KJV: root See also: 1 Timothy 6:10; Matthew 13:6; Hebrews 12:15.

βασταζεις bastazō G941 "to carry" Verb-PAI-2S

To carry means to lift or bear something, and is used in many passages, including John 10:31 and Matthew 3:11, to describe physical and metaphorical burdens.

Definition: βαστάζω, [in LXX: Jdg.16:30 (נטה), Rut.2:16, 2Ki.23:5, 4Ki.18:14 and Job.21:3 (נשׂא), Sir.6:25, Da TH Bel 36 * ;] __1. to take up with the hands, to lift: λίθους, Jhn.10:31. __2. to bear, to carry, as a burden, and metaphorically, to endure; Mat.3:11 20:12, Mrk.14:13, Luk.7:14 10:7 11:27 14:27 22:10, Jhn.16:12 19:17, Act.3:2 9:15 15:1 21:35, Rom.11:18 15:1, Gal.5:10 6:2, 5 17, Rev.2:2, 3 17:7. __3. In late writers (MM, Exp., ii, iii, x), __(a) to take away; Mat.8:17 (Isa.53:4, Heb.); __(b) to carry off, steal: Jhn.12:6 20:15. † (AS)

Usage: Occurs in 27 NT verses. KJV: bear, carry, take up See also: Acts 3:2; Luke 7:14; Revelation 2:2.

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.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ριζα rhiza G4491 "root" Noun-NSF

Usage: Occurs in 16 NT verses. KJV: root See also: 1 Timothy 6:10; Matthew 13:6; Hebrews 12:15.

σε su G4771 "you" Pron-2AS

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 11:18

Show Verse Quote Highlights

Context
Cross References
Romans 11:18 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 11:18
Jamieson-Fausset-Brown on Romans 11:18
Matthew Poole's Commentary on Romans 11:18
Trapp's Commentary on Romans 11:18
Ellicott's Commentary on Romans 11:18
Adam Clarke's Commentary on Romans 11:18
Cambridge Bible on Romans 11:18
Barnes' Notes on Romans 11:18
Whedon's Commentary on Romans 11:18
Sermons on Romans 11:18

Context — The Ingrafting of the Gentiles

16If the first part of the dough is holy, so is the whole batch; if the root is holy, so are the branches. 17Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root,

18do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.

19You will say then, “Branches were broken off so that I could be grafted in.” 20That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 10:12	So the one who thinks he is standing firm should be careful not to fall.
2	Romans 11:20	That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.
3	Ephesians 2:19–20	Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone.
4	Romans 3:27	Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.
5	Proverbs 16:18	Pride goes before destruction, and a haughty spirit before a fall.
6	John 10:16	I have other sheep that are not of this fold. I must bring them in as well, and they will listen to My voice. Then there will be one flock and one shepherd.
7	Zechariah 8:20–23	This is what the LORD of Hosts says: “Peoples will yet come—the residents of many cities— and the residents of one city will go to another, saying: ‘Let us go at once to plead before the LORD and to seek the LORD of Hosts. I myself am going.’ And many peoples and strong nations will come to seek the LORD of Hosts in Jerusalem and to plead before the LORD.” This is what the LORD of Hosts says: “In those days ten men from the nations of every tongue will tightly grasp the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you.’”
8	1 Kings 20:11	And the king of Israel replied, “Tell him: ‘The one putting on his armor should not boast like one taking it off.’”
9	Luke 18:9–11	To some who trusted in their own righteousness and viewed others with contempt, He also told this parable: “Two men went up to the temple to pray. One was a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector.
10	Romans 4:16	Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all.

Romans 11:18 Summary

[This verse is reminding us to be humble and not think we are better than others, especially those who are not part of the church. We should remember that it is God who gives us life and spiritual nourishment, not our own strength or goodness (Romans 11:18, John 15:4-5). The root of the olive tree is like Jesus, who gives us life and helps us grow. We need to stay connected to Him and not think we can support ourselves (John 15:1-5). We should be grateful for the position we have in the church and not compare ourselves to others or feel superior. Instead, we should love and serve one another, recognizing that we are all part of the same body (1 Corinthians 12:12-27, Romans 12:3-8).]

Frequently Asked Questions

What does it mean to boast over those branches in Romans 11:18?

Boasting over those branches refers to the tendency to look down on or feel superior to others, particularly the Jewish people who were broken off from the olive tree, as mentioned in Romans 11:17. This attitude is warned against, as it is God who grafts people into the tree, not human effort (Romans 11:23-24).

Why should we not boast over those branches?

We should not boast over those branches because our position in the olive tree is not due to our own strength or support, but rather because of the root that supports us, which is Jesus Christ (John 15:4-5, Romans 11:18).

What is the root that supports us in Romans 11:18?

The root that supports us is Jesus Christ, who is the source of our spiritual nourishment and life (John 15:1-5, Romans 11:16).

How can we apply the warning in Romans 11:18 to our lives?

We can apply this warning by recognizing our dependence on God's grace and mercy, and by being humble and grateful for the position we have been given in the body of Christ, rather than comparing ourselves to others or feeling superior (1 Corinthians 4:7, Romans 12:3).

Reflection Questions

What are some ways that I have been tempted to boast over others, and how can I humble myself before God?
How does recognizing my dependence on the root of the olive tree change my attitude towards others?
In what ways can I show gratitude and appreciation for the spiritual nourishment I receive from Jesus Christ, the root of the olive tree?
How can I balance the truth of my position in the olive tree with the warning against boasting, and instead cultivate a spirit of humility and love towards others?

Gill's Exposition on Romans 11:18

Boast not against the branches,.... Those that were broken off: the apostle would not have them vaunt it over them, despise them, and trample upon them; but pity them, and pray for and be abundantly

Jamieson-Fausset-Brown on Romans 11:18

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Boast not against the (rejected) branches.

Matthew Poole's Commentary on Romans 11:18

Boast not against the branches; i.e. against the Jews, who, because of their unbelief, are broken off; as if by nature thou wert better than they, or more worthy of that grace which is bestowed on thee. The word signifies: Throw not up thy neck, do not carry thyself scornfully and insultingly. But if thou boast, thou bearest not the root, but the root thee: q.d. If any will needs be so insolent, let them know and consider, that as the root is not beholden to the branches, but the branches to the root; so the good things that the Gentiles have, they received from the Jews, and not the Jews from them: the Gentile church is incorporated into the Jewish, and not the Jewish into the Gentile. Or else the meaning is: Despise not the Jews, for they are the natural branches of the root that bears them. If thou insultest over the branches, thou dost in a manner lift up thyself against the root, that once bore them, and now bears thee; even Abraham, who is the father of all them that believe. Abraham is not the root, simply and absolutely, but relatively, or by way of relation to his posterity and offspring.

Trapp's Commentary on Romans 11:18

18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Ver. 18. Boast not] Gr. throw not up thy neck, in a scornful insulting way, but rather pity and pray for them. (Isidor. Solil.)

Ellicott's Commentary on Romans 11:18

(18) Thou bearest not the root.—There can be no boasting, for the privileges which the Gentiles possess are derived, and not original.

Adam Clarke's Commentary on Romans 11:18

Verse 18. Boast not against the branches.] While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not exult over, much less insult, the branches, his present descendants, whose place you now fill up, according to the election of grace: for remember, ye are not the root, nor do ye bear the root, but the root bears you. You have not been the means of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you.

Cambridge Bible on Romans 11:18

18. boast not against, &c.] i.e. against the branches that were broken off; as if in a better position than theirs might have been, and as if better in yourself, and so (as regards any virtue of your own) better able to hold your place.—Every insulting thought, word, or act, of professing Christians towards Jews, as Jews, from that day to this, is an illustration of this verse. Too often such slights are also offered, in one form or another, to the re-ingrafted branches—converted Jews.thou bearest not, &c.] i.e. Divine mercy has reached thee through Abraham and his sons, not them through thee.

Barnes' Notes on Romans 11:18

Boast not ... - The tendency of people is to triumph over one that is fallen and rejected. The danger of pride and boasting on account of privileges is not less in the church than elsewhere.

Whedon's Commentary on Romans 11:18

18. Against the branches—Yet Christendom has boasted terribly against the branches!

Sermons on Romans 11:18

	Sermon	Description
	Our God Is a Consuming Fire (Part One) by Eli Brayley	Eli Brayley preaches on the profound truths found in Hebrews 12, urging believers to serve God with reverence and godly fear, emphasizing the seriousness of Scripture and the need
	(1 Corinthians) ch.10:14-10:33 by Zac Poonen	In this sermon, the preacher discusses the concept of temptation and how it can manifest in various forms in our lives. He emphasizes the importance of giving our whole heart to Go
	(So Great a Salvation) Overcoming the World by Paris Reidhead	In this sermon, the speaker recounts an encounter with a young man at a retreat center. The young man expresses his desire to have victory in his life but admits that he often fail
	Take Heed, Lest You Fall by Leonard Ravenhill	In this sermon, the preacher discusses the role of a prophet and the importance of listening to God's voice. The prophet in focus is described as having a fierce loyalty to God and
	Autopsy of a Moral Fall by Chuck Swindoll	In this sermon, the speaker shares a personal anecdote about being in an elevator with two women and feeling a sense of accountability. He emphasizes the importance of remaining ac
	Do People Get You Down? by Jim Cymbala	In this sermon, the preacher discusses the concept of people turning away from their faith and the dangers of being influenced by the world. He uses the example of Demis, a trusted
	From Babylon to Jerusalem - (Malachi) ch.1:1-1:11 by Zac Poonen	In this sermon, the speaker focuses on the book of Malachi and the overall theme of revival and declension in the history of God's people. The Old Testament is seen as a revelation