What Does Romans 10:19 Mean in the King James?
But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The people named “no people” become the mirror through which Israel’s supposed knowing is tested.
THE MEANING
Moses’ words name outsiders as the occasion for Israel’s jealousy and anger, bringing Israel’s knowing into question. The verse speaks now wherever another person’s unexpected welcome unsettles the assumption that belonging must be exclusive.
WHAT THIS UNDOES
It undoes the belief that another people’s welcome subtracts from Israel’s place: here, their inclusion becomes the means by which Israel is stirred.
THE ROOT
παραζηλώσω
parazēlōsō
GROWS FROM
ζηλ-
zēl-
To be zealous or jealous; the prefix παρά (para) adds the sense of stirring that response through another.
“provoke to jealousy” in this verse is parazēlōsō. The Greek verb holds zeal and jealousy together: the outsiders’ presence awakens a fervent response, not mere indifference. In Moses’ Hebrew source, קנא (qana, “to be zealous or jealous”) appears in קִנְאָה (qin’ah, “zeal, jealousy”), tying Israel’s response to the same root that first describes its own provocation of God.
ALSO GROWS
zēlos: Zeal; jealousy.
ζῆλος
The same word can name ardor or jealousy, revealing how attachment becomes rivalry when another occupies the place one claims.
zēlōtēs: A zealous person; one who is ardent.
ζηλωτής
This branch shows jealousy as an awakened intensity, a response stirred by what another has received.
ἔγνω
egnō
GROWS FROM
γνω- (gnō-), the knowing stem of γινώσκω (ginōskō)
To know, recognize, or perceive.
“know” in this verse is egnō. The question asks whether Israel recognizes what Moses says, not merely whether it has heard words. The quotation that follows makes the test concrete: does Israel perceive that outsiders becoming a people is already part of Moses’ words?
ALSO GROWS
gnōsis: Knowledge; knowing.
γνῶσις
It shares the knowing stem and keeps the question tied to recognition rather than simple exposure to information.
epiginōskō: Recognize; perceive; know.
ἐπιγινώσκω
This compound makes recognition explicit, echoing the verse’s question about whether Israel perceives the words Moses speaks.
ἀσυνέτῳ
asynetō
GROWS FROM
συνι- (syni-), from συνίημι (syniēmi)
To bring together in the mind; hence, to understand.
The “foolish nation” is described as lacking understanding, while the verse asks whether Israel knows. The contrast sharpens the provocation: those marked as lacking understanding become the means by which Israel’s own recognition is tested.
ALSO GROWS
synesis: Understanding; discernment.
σύνεσις
It names the understanding absent from ἀσύνετος, clarifying what “foolish” means here.
synetos: Intelligent; discerning; understanding.
συνετός
This related word describes one who comprehends, sharpening the contrast between Israel’s questioned knowing and the nation called foolish.
THE PATTERN
Those held outside can become the mirror that exposes the assumptions of those who presume the center.
They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.THE THREAD
They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.Romans 10:19 echoes Moses’ line, where the Hebrew root קנא (qana, “to be zealous or jealous”) first describes Israel stirring God’s jealousy and then God stirring Israel’s through a “not a people.” The repeated root makes jealousy the hinge: the response Israel awakens is returned through outsiders.
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