Romans 4:11

That is fine for the first eis + articular infinitive phrase, my question concerned the understanding of the second phrase εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην. The first would seem to denote God's purpose, but the second seems more unclear to me as to purpose or result. Statistics: Posted by ronsnider1 — July 17th, 2014, 10:58 am
I think it would make better sense to take και σημειον ελαβεν περιτομης σφραγιδα της δικαιοσυνης της πιστεως της εν τη ακροβυστια as a parenthetical phrase and take εις το ειναι αυτον πατερα παντων των πιστευοντων δι ακροβυστιας as dependent on πως ουν ελογισθη εν περιτομη οντι η εν ακροβυστια ουκ εν περιτομη αλλ εν ακροβυστια from v.10. Statistics: Posted by timothy_p_mcmahon — July 16th, 2014, 3:25 pm
The relevant text: καὶ σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι' ἀκροβυστίας, εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην, My question concerns the last prepositional phrase εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην, The first prepositional phrase used the same construction, the preposition eis with the articular infinitive. The first phrase would seem to express the purpose of God in making Abraham the father of all who believe. Should the second phrase be understood as purpose or result, or is there some overlap in the two? Should the second phrase be applied to all those who believe, or should it be construed as the first phrase with the purpose of God. If the former, unbelievers would want to believe (one supposes) for the purpose of being imputed righteousness, but the fact that they do believe indicates that as a result they are imputed righteousness. Thanks in advance, Statistics: Posted by ronsnider1 — July 16th, 2014, 12:04 pm

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