Romans 10:20

10:20 This quotation is from Isa 65:1. In Isaiah, the words people who were not looking for me refer to the people of Israel. As in Rom 9:25-26, Paul applies them to the Gentiles to show that God has opened the way for them to be a part of the people of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 10:20. Ἀποτολμᾷ) What Moses had merely hinted at, Isaiah boldly and openly proclaims.—εὑρέθην, I was found) I was ready at hand for, Isa 65:1, LXX., ἐμφανὴς ἐγενήθην τοῖς ἐμὲ μὴ ζητοῦσιν, εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, I was made manifest to them that sought Me not, I was found by them who asked not after Me.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_10:20-21. Δέ] marking the transition to another prophet, as at Rom_9:27.

ἀποτολμᾷ κ. λέγει] is emboldened and says. The latter is the immediate consequence of the former; hence here not a Hebraizing mode of expression for the adverbial notion (he freely speaks out), but ἀποτολμ. is absolute (Hom. Il. x. 232, xii. 51, et al). Comp. Winer, p. 437 f. [E. T. 588 f.]; Buttmann, p. 249; and see Maetzner, ad Antiph. p. 173; Hom. Il. i. 92: θάρσησε καὶ ηὔδα μάντις.

ἀποτολμᾷ] ἐβιάσατο γυμνὴν εἰπεῖν τὴν ἀλήθειαν καὶ κινδυνεῦσαι ἢ ἀποσιωπῆσαι, Theophylact. Yet the prophet of bold speech is represented as present, as previously Moses in λέγει. The citation is Isa_65:1, freely from the LXX., and with undesigned transposition of the two parallel clauses. According to its historical sense, the passage refers to the Jews who had become apostate from God through immorality and idolatry, on whose behalf the prophet has just begged for grace, to which entreaty Jehovah begins His answer by reminding them how He had given Himself to be found, and revealed Himself with prevenient undeserved kindness to the faithless people. But in the apostate Israel, which was in fact sunk into an idolatrous condition (see esp. Isa_64:6; Isa_65:3 ff.), and in the relation to it which Jehovah here affirms of Himself, Paul sees a typical representation of the Gentile world, which (as ἄθεοι ἐν τῷ κόσμῳ, Eph_2:12) did not concern itself about God, but to which God has given Himself to be found, and (epexegetic parallel) to be recognised in His self-revelation (through the gospel). The Gentiles have accepted this prevenient divine compassion, but Israel in its obstinate apostasy has resisted it; hence Paul continues in Rom_10:21 with πρὸς δὲ τὸν Ἰσραὴλ λέγει. The latter clearly indicates that Paul really found in Rom_10:20 the prophetic reference to the Gentile world (of which Israel is the opposite); and not, as Hofmann with strict adherence to the historical sense of the original supposes, the fruitlessness of the divine long-suffering towards Israel, which justifies Gods dealing if He now rests not until He has requited its disobedience. According to this interpretation, πρὸς τὸν Ἰσραήλ would have been already said in Rom_10:20, against which view Rom_10:21 testifies.

εὑρέθην] not: I have allowed myself to be found (Reiche and others), but: I have been found. On the sense, comp. Act_17:27; and on the connection of εὑρ. and ἐμφ. ἐγεν., Wis_1:1 f. The aorists are, in the sense of the apostle, to be understood of that which has taken place in the Christian present.

τοῖς ἐμὲ μὴ ἐπερωτ.] who inquired not of me, namely, respecting revelation; comp. Eze_20:1; Dem. 1072. 12.

Rom_10:21. πρός] not adversus (Erasmus, Beza, Calvin, Piscator, Toletus, Grotius, Cramer, Koppe), since in itselfwithout a more special indication of the text which would yield the hostile senseit denotes only the simple placing in contrast. Hence, either: in reference to Israel (Estius, Wolf, Ch. Schmidt, and others, including Tholuck, de Wette, Fritzsche, Philippi), like Heb_1:7-8, Luk_12:41; Luk_20:19; or, in the case of Israel He declares (Köllner, Rückert, Ewald, and others, following Luther and Vulg.). The former view, which is adopted also by van Hengel, is to be preferred for this reason, that δέ introduces a contrast, not with those to whom the previous passage was directed, but with those to whom it refers in respect of its figurative application.

λέγει] Isaiah, namely. That he speaks in the name of God, is understood of itself.

ὅλην τὴν ἡμέρ.] the whole day, like Rom_8:36. Expresses the unremitting nature of the love.

ἀπειθ. κ. ἀντιλέγοντα] present participle, denoting the continuance of the conduct. ἀντιλέγ. is not to be explained, with Grotius, Reiche, Fritzsche, van Hengel, and most, as to be refractory, which it does not mean, but to contradict. The Jewsalthough God stretched out His saving hands towards them from early morning till evening (comp. Pro_1:24)are disobedient, and say: We will not! Comp. Mat_23:37; Tit_2:9; 3Ma_2:28; Lucian. D. M. xxx. 3; and see on Joh_19:12. Also in Achilles Tatius, 5:27 (in opposition to Kypke and Fritzsche), ἀντιλέγειν is conceived as contradiction; as also ἀντιλογία, Heb_12:3. Note how opposed the passage is to absolute predestination, and particularly to the Calvinistic voluntas beneplaciti et signi.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Vv. 20, 21. “But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All the day long I have stretched forth my hands unto a disobedient and gainsaying people.”—᾿Αποτολμᾷ: “he declares without mincing matters.” The passage quoted is Isa 65:1. Most modern crities apply this saying of Isaiah to the Jews who did not seek the Lord, while Paul applies it to the Gentiles. Hofmann, while starting from the prevailing explanation, seeks to justify Paul’s quotation; but without success. Meyer acknowledges the difference between the two interpretations, Paul’s and that of modern exegesis. But, he says, Paul saw in unbelieving Israel a type of the Gentile world. This solution is impossible; for, as we shall see, Isaiah distinctly contrasts those of whom he is speaking in Rom 10:1 with unbelieving Israel, Rom 10:2. We think that the simple and unbiassed study of the passage from Isaiah leads irresistibly to the conclusion that the prophet really meant to speak in Rom 10:1 of the Gentiles reaching salvation notwithstanding their ignorance, and to contrast them with the Jews in their obstinate rebellion against God, who had long revealed Himself to them, Rom 10:2. In fact—1. The term goï expressly distinguishes as Gentiles those to whom Rom 10:1 refers, as the term am (the people), in Rom 10:2, positively describes Israel. 2. This contrast is the more certain that the prophet adds to the term goï, the nation, the commentary: “(the nation) which was not called by my name.” Could he thus designate Israel? 3. Is it possible to mistake the contrast established by the prophet between those who, not inquiring after the Lord, whom they do not yet know, find Him because He consents to manifest Himself to them spontancously (Rom 10:1), and the people, properly so called, whom for ages He has not ceased to call to Him, who know Him as their God, but who obstinately reject His mercies (Rom 10:2)? Let us add, 4, that the two ideas of the future unbelief of the Jews in relation to the Messiah, and of the calling of the Gentiles to fill for the time their place in the kingdom of God, are very distinctly expressed elsewhere in Isaiah; so Isa 52:13-15 : the kings and peoples of the Gentiles, who had not heard any prophecy, believe in the suffering and exalted Messiah, while the Jews reject Him, though to them He had been clearly foretold (Isa 53:1); so again Isa 49:4 : the failure of the Messiah’s work in Israel, forming a contrast to the rich indemnification which is bestowed on Him through the conversion of the Gentiles (Rom 10:6). It is clear that the alleged advances in the interpretation of the prophets may, after all, on certain points, be only retrogressions.

The thought of Rom 10:20-21 is analogous to that of 10:30 and 10:31. The unsophisticated ignorance and corruption of the Gentiles are an easier obstacle for the light of God to dissipate than the proud obduracy of the Jews, who have for long been visited by divine grace. The words: I was made manifest, are intended by the apostle to refer to that universal preaching which is the idea of the whole passage.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_10:20, Rom_10:21

But Esaias is very bold, and saith, etc. That is, according to a very common Hebrew construction, in which one verb qualifies another adverbially, saith very plainly or openly. Plain as the passage in Deuteronomy is, it is not so clear and pointed as that now referred to Isa_65:1, Isa_65:2.

Paul follows the Septuagint version of the passage, merely transposing the clauses. The sense is accurately expressed. I am sought of them that asked not for me, I am found of them that sought me not, is the literal version of the Hebrew, as given in our translation. The apostle quotes and applies the passage in the sense in which it is to be interpreted in the ancient prophet. In the first verse of that chapter Isaiah says, that God will manifest himself to those who were not called by his name; and in the second, he gives the immediate reason of this turning unto the Gentiles, I have stretched out my hand all the day to a rebellious people. This quotation, therefore, confirms both the great doctrines taught in this chapter; the Jews were no longer the exclusive or peculiar people of God, and the blessings of the Messiahs kingdom were thrown wide open to all mankind. With regard to Israel, the language of God is peculiarly strong and tender. All day long I have stretched forth my hands. The stretching forth the hands is the gesture of invitation, and even supplication. God has extended wide his arms, and urged men frequently and long to return to his love; and it is only those who refuse, that he finally rejects.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Speaketh without fear.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But Esaias is very bold, and saith--that is, is still plainer, and goes even the length of saying.

I was found of them that sought me not--until I sought them.

I was made--"became"

manifest unto them that asked not after me--until the invitation from Me came to them. That the calling of the Gentiles was meant by these words of the prophet (Isa 65:1) is manifest from what immediately follows, "I said, Behold Me, behold Me, unto a nation that was not called by My name."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. But Esaias (the Greek orthography for Isaiah) is very bold] Speaks out in the fullest manner and plainest language, Isa 65:1, notwithstanding the danger to which such a declaration exposed him, among a crooked, perverse, and dangerous people: I was found of them that sought me not; I put my salvation in the way of those (the Gentiles) who were not seeking for it, and knew nothing of it: thus, the Gentiles which followed not after righteousness have attained to the law of righteousness, Ro 9:30, and they have found that redemption which the Jews have rejected.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20. But Isaiah is bold, and says, etc. As this prophecy is somewhat clearer, that he might excite greater attention he says that it was expressed with great confidence; as though he had said, — “The Prophet did not speak in a figurative language, or with hesitation, but had in plain and clear words declared the calling of the Gentiles.” But the things which Paul has here separated, by interposing a few words, are found connected together in the prophet Isaiah 65:1, where the Lord declares, that the time would come when he should turn his favor to the Gentiles; and he immediately subjoins this reason, — that he was wearied with the perverseness of Israel, which, through very long continuance, had become intolerable to him. He then speaks thus, — “They who inquired not of me before, and neglected my name, have now sought me, (the perfect tense for the future to denote the certainty of the prophecy.)

I know that this whole passage is changed by some Rabbins, as though God promised that he would cause that the Jews should repent of their defection: but nothing is more clear than that he speaks of aliens; for it follows in the same context, — “I have said, Behold I come to a people, on whom my name is not called.” Without doubt, then, the Prophet declares it as what would take place, that those who were before aliens would be received by a new adoption unto the family of God. It is then the calling of the Gentiles; and in which appears a general representation of the calling of all the faithful; for there is no one who anticipates the Lord; but we are all, without exception, delivered by his free mercy from the deepest abyss of death, when there is no knowledge of him, no desire of serving him, in a word, no conviction of his truth.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) Is very bold.—Comes forward and tells them the naked truth.

I was found.—The original of the quotation referred to the apostate Israel; St. Paul here applies it to the Gentiles.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. But Esaias is very bold] Moses had not specified how the heathen should be the cause of jealousy and anger to Israel. But Isaiah says, in so many words, that they shall find and know God, and so become His people.

I was found, &c.] Isa_65:1; almost verbatim with LXX., but the two clauses are inverted; perhaps to emphasize the decisive word “I was found.” The Heb. is rendered by Kay, “I have let myself be enquired of by them that asked not; I have let myself be found of them that sought me not.” The rest of the verse in Isaiah is conclusive for the reference to the Gentiles.—The past tenses both in the Heb. and Gr. refer to the Divine view of the whole experience of Gentiles and Israel as regards the message of mercy.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Esaias is very bold, and saith,.... The apostle here produces another testimony in proof of this, that the Israelites must needs have some knowledge of this truth, the calling of the Gentiles; since a famous prophet of theirs, Isaiah, also spake out with great freedom; he did not mince the matter, or cover it with dark sayings, but with all plainness and perspicuity, and with great courage and intrepidity declared it; though he knew he run the risk, not only of his fame and credit among the Jews, but of his life also, for so doing: the citation is made from Isa 65:1.

I was found of them that sought me not, I was made manifest unto them that asked not after me; here also the Gentiles are meant by "them that sought me not, and asked not after me"; the Messiah; and so R. Moses the priest says (n), that these words are to be understood, , "concerning the nations of the world". The common people among them sought after the things of the world; their philosophers sought after the wisdom of it; and the more devout and religious among them sought the observance of superstitious rites and ceremonies, and, at best and most, a little morality and external righteousness; but none sought after Christ, for they knew nothing of him, and therefore did not so much as ask after him; they did not ask counsel of him, nor ask concerning him, nor ask for him; not for his coming into the world, as the Jews did, nor for the preaching of the Gospel among them, for it came among them unasked for, unexpected, and undesired, as well as undeserved by them, nor for any blessing of his; and yet such was his grace and goodness, that he was "found" of these persons, in the preaching of the Gospel; which by his kind providence was brought among them, and they were brought under the hearing of it; and by the Spirit of God directed to him in it, in whom they found life, peace, pardon, righteousness, food, and rest, and every valuable blessing; a pearl of great price they found, a finding which can never be lost: he is also said to be "made manifest" unto them, not in the flesh, but in the ministry of the word; in which his person, blood, righteousness, and sacrifice, are evidently set forth, and clearly manifested; and besides the outward manifestation of Christ to them by the Gospel, they had no internal revelation of him in their hearts by his Spirit, setting forth to them his grace and fulness, and showing them their interest therein: from this prophecy, also, the Jews could not but have some knowledge of this mystery of grace.

(n) In Aben Ezra in Isa. lxv. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

Ver. 20. Is very bold] So that for his boldness he was sawn asunder, saith Jerome.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But Esaias - Isa 65:1-2.

Is very bold - Expresses the doctrine openly, boldly, without any reserve. The word ἀποτολμάω apotolmaō means to dare, to be venturesome, to be bold. It means here that however unpopular the doctrine might be, or however dangerous it was to avow that the Jews were extremely wicked, and that God for their wickedness would cast them off, yet that Isaiah had long since done it. This was the point which Paul was establishing; and against this, the objection was urged, and all the Jewish prejudices excited. This is the reason why he so much insists on it, and is so anxious to defend every part by the writings of acknowledged authority among the Jews - the Old Testament. The quotation is made from the Septuagint, with only a slight change in the order of the phrases. The meaning is, that God was found, or the true knowledge of him was obtained, by those who had not sought after him; that is, by the Gentiles, who had worshipped idols, and who had not sought for the true God. This does not mean that we are to expect to find God if we do not seek for him; or that in fact any become Christians who do not seek for it, and make an effort. The contrary is abundantly taught in the Scriptures; Heb 11:6; 1Ch 28:8-9; Mat 6:33; Mat 7:7; Luk 11:9. But it means that the Gentiles, whose characteristic was not that they sought God, would have the gospel sent to them, and would embrace it. The phrase, “I was found,” in the past tense here, is in the present in the Hebrew, intimating that the time would come when God would say this of himself; that is, that the time would come when the Gentiles would be brought to the knowledge of the true God. This doctrine was one which Isaiah had constantly in his eye, and which he did not fear to bring openly before the Jews.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Esaias is very bold; i.e. he speaks more boldly concerning the calling of the Gentiles, and the casting off the Jews. He used a holy freedom, though it cost him dear; Jerome saith, he was sawn asunder with a wooden saw. This is a commendable property in a preacher: see Act 4:13; 28:31.

And saith: viz. in Isa 65:1. The apostle in this citation differs in some words, both from the Hebrew text and the Seventy, as may appear to him that will compare them together.

I was found of them that sought me not; compare this with Rom 9:30, and see the notes there.

I was made manifest unto them that asked not after me; compare this with Eph 2:2. The advantage and advancement of the Gentiles was altogether of free grace, and an effect of God’s free election.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. Very bold—Is still more explicit.

Sought me not—Compare the followed not after of verse Rom_9:30. The Gospel was now being carried to the Gentiles before they were aware of its existence.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But Esaias is very hold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. . (Isa_65:1) The peculiar boldness of Isaiah"s utterance consists in this that, at a time when Israel was recognized as God"s one chosen people, he is said to make himself known even to those who sought him not at all.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But Isaiah is very bold - And speaks plainly what Moses but intimated. Isaiah lxv, 1, 2.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And Isaiah is very bold ["What Moses insinuates, Isaiah cries out boldly and plainly" (Bengel). And Isaiah is the favorite prophet of the Jewish people to this day!], and saith, I was found of them that sought me not; I became manifest unto them that asked not of me . [ Isa_65:1 (Comp. Isa_49:1-9 ; Isa_52:15 ; Isa_54:5 ; Isa_66:35 ; Isa_66:18-21 ) They sought me not until I first sought them, and they asked not of me until I made myself known and invited them to offer their petitions. Such is the full meaning in the light of gospel facts. "That the calling of the Gentiles," says Brown, "was meant by these words of the prophet, is manifest from what immediately follows. 'I said, Behold me, behold me, unto a nation that was not called by my name.'" Thus God's design to call another people besides the Jews was so plainly revealed in Scripture that Israel was without excuse for not knowing it. "Nothing," says Lard, "is more inexplicable than their blindness, unless it be their persistence in it." Normally we would say that if God was found of strangers, much more would he be found of his own people. But the ignorance and corruption of the Gentiles constituted a darkness more easily dissipated by the light of the gospel, than the proud obduracy and abnormal self-righteousness of the Jews. The universal preaching of the gospel made this quickly manifest, and, as Paul shows us, Isaiah foretold it.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

20. Isaiah still more plainly predicts the salvation of the Gentiles in 65:1, and (3) in the next verse (65:2) he predicts the falling away of Israel.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Here the words "I," "me," and "my" refer to God.

Then Isaiah was very bold when he says

This means the prophet Isaiah wrote what God had said.

I was found by those who did not seek me

Prophets often speak of things in the future as if they have already happened. This emphasizes that the prophecy will certainly come true. You can translate this in an active form. AT: "Even though the Gentile people will not look for me, they will find me" (See: Active or Passive)

I appeared

"I made myself known"

he says

"He" refers to God, who is speaking through Isaiah.

All the day long

This phrase is used to emphasize God's continual effort. "continually"

I reached out my hands to a disobedient and stubborn people

"I tried to welcome you and to help you, but you refused my help and continued to disobey"

translationWords

Isaiah

bold

hand

disobey

people group

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20. Ἠσαίας κ.τ.λ. Isaiah 66 f.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] But (even more than this: there is stronger testimony yet) Esaias is very bold and says (i.e. as we say, ‘dares to say,’ ‘ventures to speak thus plainly.’ Thol. compares Æschin. de Falsa Leg. c. 45: κἂν ἐθελήσῃ σχετλιάζειν κ. λέγειν), I was found (so LXX, the Heb. is נִדְרַשְׁתִּי, ‘I was sought:’ but apparently in the sense of Eze 14:3; Eze 20:3, ‘enquired of:’ which amounts to εὑρέθην. In Eze_14 the LXX render it ἀποκρίνεσθαι—and so Stier here, Ich gebe Antwort …) by (or among) those who sought me not, I became manifest to those who asked not after me. The clauses are inverted in order from the LXX.

De Wette and other modern Commentators have maintained that Isa 65:1 is spoken of the Jews, and not of the Gentiles; their main argument for this view being the connexion of ch. 64 and 65 But even granting this connexion, it does not follow that God is not speaking in reproach to Israel in ch. 65:1, and reminding them prophetically, that while they, His own rebellious people, provoke Him to anger, the Gentiles which never sought Him have found Him. The whole passage is thoroughly gone into and its true meaning satisfactorily shewn, in Stier’s valuable work, “Tesaias, nicht Pseudo-Tesaias,” pp. 797 ff., who remarks that ‘the nation which was not called by my Name,’ in 65:1, can only primarily mean the Gentiles.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. Ἡσαΐας δὲ ἀποτολμᾷ. St. Paul’s position in opposing the prejudices of his countrymen made him feel the boldness of Isaiah in standing up against the men of his own time. The citation is from Isa 65:1 according to the LXX, the clauses of the original being inverted. The words in the original refer to the apostate Jews. St. Paul applies them to the Gentiles; see on 9:25, 26.

B D* F G with perhaps Sah. and Goth. add ἐν twice before τοῖς, a Western reading which has found its way into B (cf. 11:6). It does not occur in א A C Db c E L P etc., and many Fathers.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Is very bold [αποτολμα] . Only here in the New Testament. Plato, "Laws," 701, uses it of liberty as too presumptuous [αποτετολμημενης] . The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself : The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by qarjrJew. See 2Co 5:6, 8; 2Co 7:16; 2Co 10:2, note.

Saith. Isa 65:1. Following the Septuagint, with the inversion of the first two clauses. Hebrew : "I have offered to give answers to those who asked not. I have put myself in the way of those who sought me not. I have spread out my hand all the day to a refractory people." The idea in the Hebrew is, "I have endeavored to be sought and found." Compare the clause omitted in Paul 's quotation : "I have said 'Here am I' to a people who did not call upon my name."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.