What Does Romans 4:17 Mean in the King James?
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
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 verse places God’s call across the seam between nonbeing and being: what is absent can already be addressed as present.
THE MEANING
The God you trust gives life to the dead and calls what is not as what is. The promise spoken over Abraham is named before its outcome can be seen. For you now, what appears absent is not beyond the reach of God’s address.
WHAT THIS UNDOES
The verse undoes the belief that what is not yet visible is therefore beyond God’s reach.
THE ROOT
μὴ ὄντα ὡς ὄντα
mē onta hōs
GROWS FROM
ὄντ- (ont-), the participial stem of εἰμί (eimi)
being, existing
“be not / were” in this verse is mē onta hōs. The phrase μὴ ὄντα ὡς ὄντα (mē onta hōs onta, “things not being as being”) repeats the same “being” stem on both sides. English “as though they were” can sound like pretense; the Greek holds nonbeing and being together within one act of address.
ALSO GROWS
ōn: being, existing
ὤν
This is the singular form of the same participle; the verse uses its neuter plural for the things described as being.
ontōs: really, actually
ὄντως
The same stem can express actuality itself, sharpening the verse’s contrast between what is not and what is.
καλοῦντος
kalountos
GROWS FROM
καλέω
kaleō
to call, summon, invite, or name
“calleth” in this verse is kalountos. The verb reaches beyond naming something already visible: here, God’s call addresses what is not as what is. Its word family also carries the sense of invitation and of being called, so the call establishes a relation with what it addresses.
ALSO GROWS
klēsis: calling, invitation
κλῆσις
This branch shows that a call can invite someone into relation, not merely identify them.
klētos: called, invited
κλητός
This branch describes the one addressed by a call, giving the verb’s act of calling a relational counterpart.
ζῳοποιοῦντος
zōopoiountos
GROWS FROM
ζω-
zō-
live, be alive; in ζωοποιέω (zōopoieō), to make alive
“quickeneth” in this verse is zōopoiountos. The Greek verb ζωοποιέω (zōopoieō, “make alive”) names life-making directly. The life-root sits inside the description of God’s action toward the dead, so death is the condition being addressed, not the limit of the verb.
ALSO GROWS
zōē: life
ζωή
This is the life-element carried into the verse’s description of what God gives to the dead.
zōon: living being, creature
ζῷον
The same root names a living being, extending the idea from life itself to one who is alive.
THE PATTERN
God’s call can address a life-giving reality before it is visible, bringing the not-yet into the field of what is.
Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.THE THREAD
And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:“Things which are not” is the same Greek phrase, τὰ μὴ ὄντα (ta mē onta, “the things not being”), found in Romans 4:17. Romans pairs it with God’s call; Corinthians pairs it with God’s choosing, giving the same hidden category of nonbeing an active place in God’s work.
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