καὶ οὕτως = and thus; not merely temporal, but = under the influence of the jealousy so excited under the impression produced on the Jews by the sight of the Gentiles in their fulness peopling the kingdom all Israel shall be saved. This is an independent sentence. For πᾶς Ἰσραὴλ see 1 Kings 12:1; 2 Chronicles 12:1. It means Israel as a whole. Paul is thinking of the historical people, as the contrast with Gentiles shows, but he is not thinking of them one by one. Israel a Christian nation, Israel as a nation a part of the Messianic kingdom, is the content of his thought. To make πᾶς Ἰσραὴλ refer to a “spiritual” Israel, or to the elect, is to miss the mark: it foretells a “conversion of the Jews so universal that the separation into an ‘ elect remnant ' and ‘ the rest who were hardened ' shall disappear” (Gifford). καθὼς γέγραπται Isaiah 59:20 f., but the last words ὅταν ἀφέλωμαι κ. τ. λ. from Isaiah 27:9. The prophet says ἕνεκεν Σίων Paul's ἐκ Σιὼν is probably a lapse of memory, due to the impression of passages like Psalms 14:7, Psalms 53:7, Isaiah 2:3, though Philippi thinks it intentional the object being to emphasise the title of the Jews, as against the Gentiles, to a share in the kingdom. It is then as if he said: Salvation is of the Jews, and surely therefore for them. It is impossible to say that ἥξει refers to the first or to the second advent: the distinction is not present to Paul's mind as he writes; all he is concerned with is the fact that in prophetic scripture language is used which implies that Israel as a people is to inherit the Messianic salvation. ὁ ῥυόμενος, Hebrew גֹּאֵל is the Messiah. ἀποστρέψει ἀσεβείας. Cf. Bar 3:7, 1Ma 4:58.

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Old Testament