The Meaning of Romans 1:1 Explained

Romans 1:1

KJV: Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

YLT: Paul, a servant of Jesus Christ, a called apostle, having been separated to the good news of God --

Darby: Paul, bondman of Jesus Christ, a called apostle, separated to God's glad tidings,

ASV: Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

KJV Reverse Interlinear

Paul,  a servant  of Jesus  Christ,  called  [to be] an apostle,  separated  unto  the gospel  of God, 

What does Romans 1:1 Mean?

Verse Meaning

As in all his epistles, Paul used his Roman rather than his Jewish name, Saul, perhaps because he was the apostle to the Gentiles. Even though he had not yet visited Rome his readers knew Paul"s reputation well. He just needed to give his name to identify himself.
In his relationship to Jesus Christ, Paul was a bond-servant (Greek doulos). Some translators have rendered this word "slave," but Paul was a willing servant of Christ (cf. Philippians 2:7). This term is the equivalent of the Old Testament "servant of the Lord" (e.g, Moses, Joshua , Elijah, Nehemiah , and especially David). Paul shared this status with his readers.
"He regarded himself as the purchased possession of his Lord and Master. The two ideas of property and service are suggested. There was no serfdom or servility, and yet there was an absolute loyalty in the consciousness of absolute possession. The bond-servant owned nothing, and was nothing, apart from his master. His time, his strength, everything belonged altogether to another. There was nothing nobler to St. Paul than to be a slave of the Lord Jesus. He desired to be nothing, to do nothing, to own nothing apart from Him." [1]
The title "apostle" gives Paul"s gift and office in the church. He was Jesus Christ"s special appointee. This status gave him the right not only to preach the gospel but to found, to supervise, and even to discipline churches if necessary. The basis of his authority, the right to his office, was God"s calling (cf. Romans 1:6-7). [2]
""Called" means designated and set apart by an action of God to some special sphere and manner of being and of consequent activity." [3]
"Paul never thought of himself as a man who had aspired to an honour; he thought of himself as a man who had been given a task." [4]
The particular extent of his work, the scope of his calling, was quite narrow, namely, to proclaim the gospel (good news) of God. As a Pharisee, Paul had lived a life set apart to observing the Mosaic Law and Jewish customs strictly. Now his calling was to proclaim the gospel ( Acts 9:15; Galatians 1:12).
"Concentration thus follows consecration and commission." [5]

Context Summary

Romans 1:1-12 - The Apostle's Burning Desire
Upon the threshold of his greatest Epistle, Paul describes himself as a bond-servant. Such humility as his qualified him to be the medium of God's wondrous revelations. How great must be the Master who has the absolute devotion of such a man! Paul was called to be an Apostle; we are all called of Jesus Christ, and called to be saints, Romans 1:1; Romans 1:6-7. Note that emphatic reference to our Lord's dual nature, Romans 1:3-4.
Long before Paul saw the faces of these Christians in Rome, he had been led out in prayer for them. He had won the battle before entering the battle-field. How noble it was on the Apostle's part to say that his faith was strengthened by their faith, as theirs by his! Romans 1:12. There is a wonderful give-and-take in the service of God. Each of us helps or hinders. None is neutral.
It is quite evident that prayer counted for much with the Apostle. This journey of his was the subject of continual supplication. He knew that much was to be obtained through prayer, which would otherwise be missed. Remember that your journeys must also be in the will of God, Romans 1:10. [source]

Chapter Summary: Romans 1

1  Paul commends his calling to the Romans;
9  and his desire to come to them
16  What his gospel is
18  God is angry with sin
21  What were the sins of mankind

Greek Commentary for Romans 1:1

To the Romans [προς ωμαιους]
This is the title in Aleph A B C, our oldest Greek MSS. for the Epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The Epistle of Paul to the Romans. The Epistle is put first in the MSS. because it is the most important of Paul‘s Epistles. [source]
Paul [Παυλος]
Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος — klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος — aphōrismenos). Perfect passive participle of κλητος — aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος — euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Servant [doulos)]
Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. [source]
Called to be an apostle [δουλος]
An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος — klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος — aphōrismenos). Perfect passive participle of κλητος — aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος — euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Separated [κλητος αποστολος]
Perfect passive participle of κλητος — aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος — euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Superscription [Romans 1:1 , Romans 1:2]
Dr. Morison observes that the superscription is peerless for its wealth of theological idea. [source]
Paul [Παῦλος]
A transcript for the Latin paulus or paullus, meaning little. It was a favorite name among the Cilicians, and the nearest approach in sound to the Hebrew Saul. According to some, both names were borne by him in his childhood, Paulus being the one by which he was known among the Gentiles, and which was subsequently assumed by him to the exclusion of the other, in order to indicate his position as the friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history. Double names also, national and foreign, often occur in combination, as Belteshazzar-Daniel; Esther-Hadasa; thus Saul-Paulus. Others find in the name an expression of humility, according to Paul's declaration that he was “the least of the apostles” (1 Corinthians 15:9). Others, an allusion to his diminutive stature; and others again think that he assumed the name out of compliment to Sergius Paulus, the deputy of Cyprus. Dean Howson, while rejecting this explanation, remarks: “We cannot believe it accidental that the words 'who is also called Paul,' occur at this particular point of the inspired narrative. The heathen name rises to the surface at the moment when St. Paul visibly enters on his office as the apostle of the heathen. The Roman name is stereotyped at the moment when he converts the Roman governor.” [source]
A servant [δοῦλος]
Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philemon 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Philemon 1:16. On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense. [source]
Called to be an apostle [κλητὸς ἀπόστολος]
As the previous phrase describes generally Paul's relation to Christ, this expression indicates it specifically. “Called to be an apostle” (A.V. and Rev.), signifies called to the office of an apostle. Yet, as Dr. Morison observes, there is an ambiguity in the rendering, since he who is simply called to be an apostle may have his apostleship as yet only in the future. The Greek indicates that the writer was actually in the apostolate - a called apostle. Godet, “an apostle by way of call.” [source]
Separated unto the gospel of God [ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ]
Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Galatians 1:15, and “chosen vessel,” Acts 9:15. The verb means “to mark off ( ἀπό ) from others by a boundary ( ὅρος ).” It is used of the final separation of the righteous from the wicked (Matthew 13:49; Matthew 25:32); of the separation of the disciples from the world (Luke 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Revelation 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Romans 1:3, Romans 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew. [source]

Reverse Greek Commentary Search for Romans 1:1

Luke 9:26 Shall be ashamed [ἐπαισχυνθῇ]
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is “the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South,” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun αἰσχύνη , shame, in the New Testament. In Luke 14:9, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2, Christ is said to have “endured the shame, ”i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: “I am not ashamed of the gospel,” though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the friend of a prisoner (2 Timothy 1:16). Compare Hebrews 2:11; Hebrews 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. [source]
Luke 4:42 Would have stayed him [κατειχον αυτον]
Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Luke 9:26 Whosoever shall be ashamed [ος αν επαισχυντηι]
Rather, Whosoever is ashamed as in Mark 8:38. The first aorist passive subjunctive in an indefinite relative clause with αν — an The passive verb is transitive here also. This verb is from επι — epi and αισχυνη — aischunē shame (in the eyes of men). Jesus endured the shame of the cross (Hebrews 12:2). The man at the feast who had to take a lower seat did it with shame (Luke 14:9). Paul is not ashamed of the Gospel (Romans 1:16). Onesiphorus was not ashamed of Paul (2 Timothy 1:16). [source]
Luke 4:42 Sought after him [επεζητουν αυτον]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου — heōs autou right up to him.Would have stayed him (κατειχον αυτον — kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη — mē (not) after κατειχον — kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
John 3:36 The wrath of God [ὀργὴ τοῦ Θεοῦ]
Both ὀργὴ and θυμός are used in the New Testament for wrath or anger, and without any commonly observed distinction. Ὁργη denotes a deeper and more permanent sentiment; a settled habit of mind; while θυμός is a more turbulent, but temporary agitation. Both words are used in the phrase wrath of God, which commonly denotes a distinct manifestation of God's judgment (Romans 1:18; Romans 3:5; Romans 9:22; Romans 12:19). Ὁργὴ (not θυμός ) also appears in the phrase the wrath to come (Matthew 3:7; Luke 3:7; 1 Thessalonians 2:16, etc.). Compare wrath of the Lamb (Revelation 6:16). [source]
John 21:1 Shewed [ἐφανέρωσεν]
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
Acts 28:2 Barbarous people []
From the Roman point of view, regarding all as barbarians who spoke neither Greek nor Latin. Not necessarily uncivilized. It is equivalent to foreigners. Compare Romans 1:14; 1 Corinthians 14:11. The inhabitants of Malta were of Carthaginian descent. “Even in the present day the natives of Malta have a peculiar language, termed the Maltese, which has been proved to be essentially an Arabic dialect, with an admixture of Italian” (Gloag). [source]
Acts 6:1 Grecians [Ἑλληνιστῶν]
Rev., much better, Grecian Jews, with Hellenists in margin. “Grecians” might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29- and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to “Barbarians” or to “Jews. ” In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist. [source]
Acts 14:17 Food []
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER-
-DIVIDER-
[source]

Acts 13:2 Separate me [απορισατε δη μοι]
First aorist active imperative of αποριζω — aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη — dē a shortened form of ηδη — ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι — Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. [source]
Acts 13:5 Proclaimed [κατηγγελλον]
Imperfect active of καταγγελλω — kataggellō inchoative, began to proclaim. This was Paul‘s rule of procedure, “to the Jew first” (Romans 1:16; Acts 13:46; Acts 17:2; Acts 18:4, Acts 18:19; Acts 19:8). [source]
Acts 14:15 And bring you good tidings [ευαγγελιζομενοι]
No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). [source]
Acts 17:27 That they should seek God [ητειν τον τεον]
Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans 1:18-32). [source]
Acts 19:9 Separated the disciples [απωρισεν τους ματητας]
First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. [source]
Acts 20:21 Testifying [διαμαρτυρομενος]
As Peter did (Acts 2:40) where Luke uses this same word thoroughly Lucan and Pauline. So again in Acts 20:23, Acts 20:24. Paul here as in Romans 1:16 includes both Jews and Greeks, to the Jew first. [source]
Acts 28:2 The barbarians [οι βαρβαροι]
The Greeks called all men “barbarians” who did not speak Greek (Romans 1:14), not “barbarians” in our sense of rude and uncivilized, but simply “foreign folk.” Diodorus Siculus (Acts 28:12) says that it was a colony of the Phoenicians and so their language was Punic (Page). The word originally meant an uncouth repetition In Colossians 3:11 Paul couples it with Scythian as certainly not Christian. These are (with Acts 28:4 below) the only N.T. instances. [source]
Acts 13:2 And fasted [και νηστευοντων]
Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke 18:12). Note fasting also in the choice of elders for the Mission Churches (Acts 14:23). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. Separate me (απορισατε δη μοι — aphorisate dē moi). First aorist active imperative of αποριζω — aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη — dē a shortened form of ηδη — ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι — Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. Whereunto Here εις — eis has to be repeated from εις το εργον — eis to ergon just before, “for which” as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions. [source]
Acts 14:15 We also are men of like passions with you [και ημεις ομοιοπατεις εσμεν υμιν αντρωποι]
Old adjective from ομοιος — homoios (like) and πασχω — paschō to experience. In the N.T. only here and James 5:17. It means “of like nature” more exactly and affected by like sensations, not “gods” at all. Their conduct was more serious than the obeisance of Cornelius to Peter (Acts 10:25.). υμιν — Humin is associative instrumental case. And bring you good tidings (ευαγγελιζομενοι — euaggelizomenoi). No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). That ye should turn from these vain things He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα — epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
Acts 17:16 Was provoked [παρωχυνετο]
Imperfect passive of παροχυνω — paroxunō old verb to sharpen, to stimulate, to irritate (from παρα οχυς — paraπαροχυσμος — oxus), from τεωρουντος — paroxusmos (Acts 15:39), common in old Greek, but in N.T. only here and 1 Corinthians 13:5. It was a continual challenge to Paul‘s spirit when he beheld The city full of idols (ουσαν — kateidōlon ousan tēn polin). Note the participle κατειδωλον — ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα — kateidōlon (perfective use of ειδωλον — kata and καταμπελοσ καταδενδρον — eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα — katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
Acts 17:16 The city full of idols [ουσαν]
Note the participle κατειδωλον — ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα — kateidōlon (perfective use of ειδωλον — kata and καταμπελοσ καταδενδρον — eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα — katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
Acts 19:9 Disobedient [επειτουν]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος — kakologos (speaker of evil) for the old κακως λεγω — kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:9 He departed from them [αποστας απ αυτων]
Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:21 Passed through [διελτων]
Word Macedonia and Achaia (την Μακεδονιαν και Αχαιαν — tēn Makedonian kai Achaian). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. I must also see Rome This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Acts 19:21 I must also see Rome [δει με και ωμην ιδειν]
This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Acts 20:18 From the first day that [απο πρωτης ημερας απ ης]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον — ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος — doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω — douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης — meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18 Serving the Lord [δουλευων τωι κυριωι]
It was Paul‘s glory to be the δουλος — doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω — douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης — meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Romans 7:6 We were held []
Lit., held down. See on Romans 1:18. [source]
Romans 6:21 Fruit []
See on Romans 1:13. [source]
Romans 4:5 Is counted for righteousness [λογίζεται εἰς δικαιοσύνην]
Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Romans 3:25 Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Psalm 40:6-10; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Hebrews 10:19-217; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, John 3:14-176; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Ezekiel 45:19; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; 1711704614_55; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (1711704614_75). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
-DIVIDER-
[source]

Romans 10:3 God's righteousness []
That mentioned in Romans 9:30. Compare Philemon 3:9; Romans 1:16, Romans 1:17; Romans 3:20-22. [source]
Romans 3:25 Through the forbearance of God [ἐν τῇ ἀνοχῇ τοῦ Θεοῦ]
Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
-DIVIDER-
[source]

Romans 3:25 Set forth [προέθετο]
Publicly, openly ( πρό ); correlated with to declare. He brought Him forth and put Him before the public. Bengel, “placed before the eyes of all;” unlike the ark of the covenant which was veiled and approached only by the high-priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew-bread, the loaves of the setting-forth ( τῆς προθεσέως ). See on Mark 2:26. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined, as Romans 1:13; Ephesians 1:9, and according to the usual meaning of πρόθεσις purposein the New Testament. But the meaning adopted here is fixed by to declare. [source]
Romans 1:7 Called to be saints [κλητοῖς ἁγίοις]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
Romans 1:4 Declared [ὁρισθέντος]
Rev., in margin, determined. The same verb as in the compound separated in Romans 1:1. Bengel says that it expresses more than “separated,” since one of a number is separated, but only one is defined or declared. Compare Acts 10:42; Acts 17:31. It means to designate one for something, to nominate, to instate. There is an antithesis between born (Romans 1:3) and declared. As respected Christ's earthly descent, He was born like other men. As respected His divine essence, He was declared. The idea is that of Christ's instatement or establishment in the rank and dignity of His divine sonship with a view to the conviction of men. This was required by His previous humiliation, and was accomplished by His resurrection, which not only manifested or demonstrated what He was, but wrought a real transformation in His mode of being. Compare Acts 2:36; “God made,” etc. [source]
Romans 1:15 To you also that are in Rome []
To you refers to the christian Church, not to the population generally. In every verse, from Romans 1:6to Romans 1:13, ὑμεῖς yourefers to the Church. [source]
Romans 1:16 For [γὰρ]
Marking the transition from the introduction to the treatise. “I am ready to preach at Rome, for, though I might seem to be deterred by the contempt in which the Gospel is held, and by the prospect of my own humiliation as its preacher, I am not ashamed of it.” The transition occupies Romans 1:16, Romans 1:17. [source]
Romans 1:13 Have some fruit [τινὰ καρπὸν σχῶ]
For the phrase, compare Romans 6:22. A metaphorical statement of what is stated literally in Romans 1:11. Not equivalent to bear fruit, but to gather as a harvest. Compare John 4:36; Philemon 1:22; Colossians 1:6. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See Romans 7:4, Romans 7:5; Romans 6:22; Galatians 5:22. [source]
Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
-DIVIDER-
Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
-DIVIDER-
2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
-DIVIDER-
A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Romans 1:7 In Rome [εν ωμηι]
One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit εν ωμηι — en Rōmēi in Romans 1:15. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of εν Επεσωι — en Ephesōi in Ephesians 1:1 from Aleph and B (the two oldest and best MSS.). [source]
Romans 1:7 Beloved of God [αγαπητοις τεου]
Ablative case of τεου — theou after the verbal adjective like διδακτοι τεου — didaktoi theou (taught of God) in John 6:45 (Robertson, Grammar, p. 516). From God our Father and the Lord Jesus Christ (απο τεου πατρος ημων και κυριου Ιησου Χριστου — apo theou patros hēmōn kai kuriou Iēsou Christou). “St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it” (Sanday and Headlam). Paul‘s theology is clearly seen in the terms used in Romans 1:1-7. [source]
Romans 1:7 From God our Father and the Lord Jesus Christ [απο τεου πατρος ημων και κυριου Ιησου Χριστου]
“St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it” (Sanday and Headlam). Paul‘s theology is clearly seen in the terms used in Romans 1:1-7. [source]
Romans 1:17 For therein [γαρ εν αυτωι]
In the gospel (Romans 1:16) of which Paul is not ashamed. [source]
Romans 1:18 For the wrath of God is revealed [αποκαλυπτεται γαρ οργη τεου]
Note in Romans Paul‘s use of γαρ — gar now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see Romans 1:17) of God‘s wrath corresponding to the revelation of God‘s righteousness, this an unwritten revelation, but plainly made known. Οργη — Orgē is from οργαω — orgaō to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God‘s righteousness in the gospel was necessary because of the failure of men to attain it without it, for God‘s wrath justly rested upon all both Gentiles (Romans 1:18-32) and Jews (2:1-3:20). [source]
Romans 1:21 Because that [διοτι]
As in Romans 1:19. [source]
Romans 10:3 Being ignorant of God‘s righteousness [αγνοουντες την του τεου δικαιοσυνην]
A blunt thing to say, but true as Paul has shown in 2:1-3:20. They did not understand the God-kind of righteousness by faith (Romans 1:17). They misconceived it (Romans 2:4). [source]
Romans 11:14 I may provoke [parazēlōsō)]
Either future active indicative or first aorist active subjunctive, see same uncertainty in Philemon 3:10 katantēsō but in Philemon 3:11 katalabō after ei is subjunctive. The future indicative is clear in Romans 1:10 and the optative in Acts 27:12. Doubtful whether future indicative or aorist subjunctive also in sōsō (save). [source]
Romans 11:30 Ye in time past [υμεις ποτε]
Ye Gentiles (Romans 1:18-32). [source]
Romans 12:18 As much as in you lieth [το εχ υμων]
Accusative of general reference, “so far as what proceeds from you” (“the from you part”). See το κατ εμε — to kat' eme in Romans 1:15. This phrase explains “if it be possible” “All your part is to be peace” (Alford). For “be at peace” (ειρηνευοντες — eirēneuontes) see 2 Corinthians 13:11. [source]
Romans 15:22 These many times [τα πολλα]
“As to the many things.” In Romans 1:13 Paul used πολλακις — pollakis (many times) and B D read it here. But Paul‘s work Ablative case (after the verb of hindering) of the articular infinitive, “from the coming.” [source]
Romans 15:23 A longing [επιποτειαν]
A hapax legomenon, elsewhere επιποτησις — epipothēsis (2 Corinthians 7:7, 2 Corinthians 7:11), from επιποτεω — epipotheō as in Romans 1:11. These many years (απο ικανων ετων — apo hikanōn etōn). “From considerable years.” So B C, but Aleph A D have πολλων — pollōn “from many years.” [source]
Romans 15:27 Their debtors [οπειλεται αυτων]
Objective genitive: the Gentiles are debtors to the Jews. See the word οπειλετης — opheiletēs in Romans 1:14; Romans 8:12. [source]
Romans 15:29 In the fulness of the blessing of Christ [εν πληρωματι ευλογιας Χριστου]
On πληρωματι — plērōmati see Romans 11:12. Paul had already (Romans 1:11.) said that he had a χαρισμα πνευματικον — charisma pneumatikon (spiritual blessing) for Rome. He did bring that to them. [source]
Romans 15:33 The God of peace [ο τεος της ειρηνης]
One of the characteristics of God that Paul often mentions in benedictions (1 Thessalonians 5:23; 2 Thessalonians 3:16; 2 Corinthians 13:11; Philemon 4:9; Romans 16:20). Because of the “amen” here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul‘s having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world‘s life as Paul realized (Romans 1:15). All men sooner or later hoped to see Rome. [source]
Romans 16:26 By the scriptures of the prophets [δια γραπων προπητικων]
“By prophetic scriptures.” Witnessed by the law and the prophets (Romans 3:21). This thread runs all through Romans. According to the command of the eternal God (κατ επιταγην του αιωνιου τεου — kat' epitagēn tou aiōniou theou). Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος — aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46. Unto obedience of faith See note on Romans 1:5. Made known unto all the nations (εις παντα τα ετνη γνωριστεντος — eis panta ta ethnē gnōristhentos). First aorist passive participle of γνωριζω — gnōrizō still the genitive case agreeing with μυστηριου — mustēriou in Romans 16:25. [source]
Romans 16:26 According to the command of the eternal God [κατ επιταγην του αιωνιου τεου]
Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος — aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46. [source]
Romans 2:1 Without excuse [αναπολογητος]
See note on Romans 1:21. Whosoever thou art that judgest (πας ο κρινων — pas ho krinōn). Literally, “every one that judgest,” vocative case in apposition with αντρωπε — anthrōpe Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (Romans 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Κρινω — Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). Another Literally, “the other man.” The notion of two in the word, one criticizing the other. Thou condemnest thyself (σεαυτον κατακρινεις — seauton katakrineis). Note κατα — kata here with κρινω — krinō to make plain the adverse judgment. For Explanatory reason for the preceding statement. The critic practises (πρασσεις — prasseis not single acts ποιεω — poieō but the habit πρασσω — prassō) the same things that he condemns. [source]
Romans 2:1 Whosoever thou art that judgest [πας ο κρινων]
Literally, “every one that judgest,” vocative case in apposition with αντρωπε — anthrōpe Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (Romans 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Κρινω — Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). [source]
Romans 2:5 Wrath [οργην]
For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως — dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
Romans 2:9 Of the Jew first and also of the Greek [Ιουδαιου τε πρωτον και ελληνος]
See note on Romans 1:16. First not only in penalty as here, but in privilege also as in Romans 2:11; Romans 1:16. [source]
Romans 2:5 And impenitent heart [και αμετανοητον καρδιαν]
See μετανοιαν — metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.” Treasurest up for thyself (τησαυριζεις σεαυτωι — thēsaurizeis seautōi). See for τησαυριζω — thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι — seautōi (for thyself) with a touch of irony (Vincent). Wrath For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως — dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
Romans 3:9 Are we in worse case than they? [προεχομετα]
The American Revisers render it: “Are we in better case than they?” There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one‘s advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, “Are we excelled” and finds that sense in Plutarch. Vaughan takes it as passive but meaning, “Are we preferred?” This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it. No, in no wise (ου παντως — ou pantōs). “Not at all.” See note on 1 Corinthians 5:10. We before laid to the charge First aorist middle indicative of προαιτιαομαι — proaitiaomai to make a prior accusation, a word not yet found anywhere else. Paul refers to Romans 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive ειναι — einai with the accusative παντας — pantas is in indirect discourse. Under sin (υπο αμαρτιαν — hupo hamartian). See note on Galatians 3:22; Romans 7:14. [source]
Romans 3:9 We before laid to the charge [προηιτιασαμετα]
First aorist middle indicative of προαιτιαομαι — proaitiaomai to make a prior accusation, a word not yet found anywhere else. Paul refers to Romans 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive ειναι — einai with the accusative παντας — pantas is in indirect discourse. Under sin (υπο αμαρτιαν — hupo hamartian). See note on Galatians 3:22; Romans 7:14. [source]
Romans 3:19 That every mouth may be stopped [ινα παν στομα πραγηι]
Purpose clause with ινα — hina and second aorist passive subjunctive of πρασσω — phrassō old verb to fence in, to block up. See note on 2 Corinthians 11:10. Stopping mouths is a difficult business. See note on Titus 1:11 where Paul uses επιστομιζειν — epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (τοις εν τωι νομωι — tois en tōi nomōi), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Romans 1:18-32. [source]
Romans 3:25 Set forth [προετετο]
Second aorist middle indicative. See note on Romans 1:13 for this word. Also in Ephesians 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (προ — pro) the whole world. [source]
Romans 6:19 Because of the infirmity of your flesh [δια την αστενειαν της σαρκος υμων]
Because of defective spiritual insight largely due to moral defects also. Servants to uncleanness (δουλα τηι ακαταρσιαι — doula tēi akatharsiāi). Neuter plural form of δουλος — doulos to agree with μελη — melē (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. So now Now that you are born again in Christ. Paul uses twice again the same verb παριστημι — paristēmi to present Servants to righteousness (εις αγιασμον — doula tēi dikaiosunēi). Repeats the idea of Romans 6:18. Unto sanctification This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6). [source]
Romans 6:19 Unto sanctification [eis hagiasmon)]
This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6). [source]
Romans 7:6 Wherein we were holden [εν ωι κατειχομετα]
Imperfect passive of κατεχω — katechō picture of our former state (same verb in Romans 1:18). In newness of spirit (εν καινοτητι πνευματος — en kainotēti pneumatos). The death to the letter of the law (the old husband) has set us free to the new life in Christ. So Paul has shown again the obligation on us to live for Christ. [source]
Romans 8:12 We are debtors [οπειλεται εσμεν]
See note on Galatians 5:3; Romans 1:14. [source]
Romans 6:19 So now [ουτως νυν]
Now that you are born again in Christ. Paul uses twice again the same verb παριστημι — paristēmi to present Servants to righteousness (εις αγιασμον — doula tēi dikaiosunēi). Repeats the idea of Romans 6:18. Unto sanctification This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6). [source]
1 Corinthians 7:7 Gift [χάρισμα]
See on Romans 1:11. As regards the matter of continence, fitting some for marriage and some for celibacy. [source]
1 Corinthians 16:2 As God hath prospered [ὅ τι ἂν εὐοδῶται]
Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
1 Corinthians 12:4 Gifts [χαρισμάτων]
See on Romans 1:11. [source]
1 Corinthians 1:7 Gift [χαρίσματι]
See on Romans 1:11. Its prevailing sense in this epistle is that of special spiritual endowments, such as tongues, prophecy, etc. Here of spiritual blessings generally. [source]
1 Corinthians 1:30 Wisdom and righteousness and sanctification and redemption. []
The last three terms illustrate and exemplify the first - wisdom. The wisdom impersonated in Christ manifests itself as righteousness, sanctification, and redemption. For δικαιοσύνη righteousnesssee on Romans 1:17. For ἁγιασμός sanctificationsee on Romans 6:19. For ἀπολύτρωσις redemptionsee on Romans 3:24. [source]
1 Corinthians 1:1 Called to be an apostle []
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
1 Corinthians 1:1 Called to be an apostle [κλητος αποστολος]
Verbal adjective κλητος — klētos from καλεω — kaleō without ειναι — einai to be. Literally, a called apostle (Romans 1:1), not so-called, but one whose apostleship is due not to himself or to men (Galatians 1:1), but to God, through the will of God The intermediate Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul‘s denial of mere human authority in his position and also of personal merit: Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli. [source]
1 Corinthians 1:11 By them of Chloe [υπο των Χλοης]
Ablative case of the masculine plural article των — tōn by the (folks) of Chloe (genitive case). The words “which are of the household” are not in the Greek, though they correctly interpret the Greek, “those of Chloe.” Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name Chloe means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. Contentions Unseemly wranglings (as opposed to discussing, διαλεγομαι — dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
1 Corinthians 1:11 Contentions [εριδες]
Unseemly wranglings (as opposed to discussing, διαλεγομαι — dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
1 Corinthians 1:18 The power of God [δυναμις τεου]
So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 12:4 Of gifts [χαρισματων]
Late word and chiefly in Paul (cf. Romans 12:6) in N.T. (except 1 Peter 4:19), but some examples in papyri. It means a favour (from χαριζομαι — charizomai) bestowed or received without any merit as in Romans 1:11. [source]
1 Corinthians 9:16 For necessity is laid upon me [αναγκη γαρ μοι επικειται]
Old verb, lies upon me (dative case μοι — moi). Jesus had called him (Acts 9:6, Acts 9:15; Galatians 1:15.; Romans 1:14). He could do no other and deserves no credit for doing it. Woe is me (ουαι γαρ μοι — ouai gar moi). Explaining the αναγκη — anagkē (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the ministry. Would that this were the case with every modern preacher. [source]
1 Corinthians 1:18 To them that are perishing [τοις μεν απολλυμενοις]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια — mōria). Folly. Old word from μωρος — mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου — dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 1:18 But unto us which are being saved [τοις σωζομενοις ημιν]
Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου — dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 1:30 In Christ Jesus [εν Χριστωι Ιησου]
In the sphere of Christ Jesus the choice was made. This is God‘s wisdom. Who was made unto us wisdom from God (ος εγενητη σοπια ημιν απο τεου — hos egenēthē sophia hēmin apo theou). Note εγενητη — egenēthē became (first aorist passive and indicative), not ην — ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” (δικαιοσυνη τε και αγιασμος και απολυτρωσις — dikaiosunē te kai hagiasmos kai apolutrōsis), as is made plain by the use of τεκαικαι — tė̇kai̇̇kai The three words (δικαιοσυνη αγιασμοσ απολυτρωσις — dikaiosunēσοπια — hagiasmosδικαιοσυνη — apolutrōsis) are thus shown to be an epexegesis of απολυτρωσις — sophia (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος — dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
1 Corinthians 1:30 Who was made unto us wisdom from God [ος εγενητη σοπια ημιν απο τεου]
Note εγενητη — egenēthē became (first aorist passive and indicative), not ην — ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος — dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
1 Corinthians 10:20 To demons, and not to God [δαιμονιοις και ου τεωι]
Referring to lxx text of Deuteronomy 32:17. It is probable that by ου τεωι — ou theōi Paul means “to a no-god” as also in Deuteronomy 32:21 επ ουκ ετνει — ep' ouk ethnei (by a no-people). This is Paul‘s reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word δαιμονια — daimonia is an adjective δαιμονιος — daimonios from δαιμων — daimōn an inferior deity, and with same idea originally, once in this sense in N.T. (Acts 17:18). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians 6:12) that are under the control of Satan. The word δαιμονια — daimonia so common in the Gospels, occurs in Paul‘s writings only here and 1 Timothy 4:1. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans 1:19-23) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now. [source]
1 Corinthians 16:2 Lay by him in store [παρ εαυτωι τιτετω τησαυριζων]
By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω — thēsaurizō). Have the habit of doing it, τιτετω — tithetō (present imperative). As he may prosper (οτι εαν ευοδωται — hoti ean euodōtai). Old verb from ευ — eu well, and οδος — hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται — euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι — euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι — Hoti is accusative of general reference and εαν — ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
1 Corinthians 16:2 As he may prosper [οτι εαν ευοδωται]
Old verb from ευ — eu well, and οδος — hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται — euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι — euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι — Hoti is accusative of general reference and εαν — ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
1 Corinthians 5:8 With the leaven of malice and wickedness [εν ζυμηι κακιας και πονηριας]
Vicious disposition and evil deed. With the unleavened bread of sincerity and truth (εν αζυμοις ειλικρινιας και αλητειας — en azumois eilikrinias kai alētheias). No word for “bread.” The plural of αζυμοις — azumois may suggest “elements” or “loaves.” Ειλικρινια — Eilikrinia (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of ειλη — heilē or ελη — helē sunlight, and κρινω — krinō to judge by the light of the sun, holding up to the light. Αλητεια — Alētheia (truth) is a common word from αλητης — alēthēs (true) and this from α — a privative and λητω — lēthō (λατειν λαντανω — latheinlanthanō to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note Romans 1:18 where Paul pictures those who are holding down the truth in unrighteousness. [source]
1 Corinthians 5:8 With the unleavened bread of sincerity and truth [εν αζυμοις ειλικρινιας και αλητειας]
No word for “bread.” The plural of αζυμοις — azumois may suggest “elements” or “loaves.” Ειλικρινια — Eilikrinia (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of ειλη — heilē or ελη — helē sunlight, and κρινω — krinō to judge by the light of the sun, holding up to the light. Αλητεια — Alētheia (truth) is a common word from αλητης — alēthēs (true) and this from α — a privative and λητω — lēthō (λατειν λαντανω — latheinlanthanō to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note Romans 1:18 where Paul pictures those who are holding down the truth in unrighteousness. [source]
2 Corinthians 1:8 We would not have you ignorant []
See on Romans 1:13. [source]
2 Corinthians 1:15 Second benefit [δευτέραν χάριν]
Benefit is, literally, grace. Not a mere pleasurable experience through Paul's visit, but a divine bestowal of grace. Compare Romans 1:11. Second refers to his original plan to visit Corinth twice, on his way to Macedonia and on his return. [source]
2 Corinthians 1:12 Sincerity of God [ειλικρινειαι του τεου]
Like δικαιοσυνη τεου — dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης — eilikrinēs See note on 1 Corinthians 5:8. [source]
2 Corinthians 13:8 Against the truth [κατα της αλητειας]
He means in the long run. We can hinder and hold down the truth by evil deeds (Romans 1:18), but in the end the truth wins. [source]
2 Corinthians 5:21 He made to be sin [αμαρτιαν εποιησεν]
The words “to be” are not in the Greek. “Sin” here is the substantive, not the verb. God “treated as sin” the one “who knew no sin.” But he knew the contradiction of sinners (Hebrews 12:3). We may not dare to probe too far into the mystery of Christ‘s suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: “My God, My God, why didst thou forsake me?” (Matthew 27:46). That we might become (ινα ημεις γενωμετα — hina hēmeis genōmetha). Note “become.” This is God‘s purpose (ινα — hina) in what he did and in what Christ did. Thus alone can we obtain God‘s righteousness (Romans 1:17). [source]
2 Corinthians 5:21 That we might become [ινα ημεις γενωμετα]
Note “become.” This is God‘s purpose (ινα — hina) in what he did and in what Christ did. Thus alone can we obtain God‘s righteousness (Romans 1:17). [source]
2 Corinthians 1:12 The testimony of our conscience [το μαρτυριον της συνειδησεως ημων]
In apposition with καυχησις — kauchēsis Sincerity of God (ειλικρινειαι του τεου — eilikrineiāi tou theou). Like δικαιοσυνη τεου — dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης — eilikrinēs See note on 1 Corinthians 5:8. Not in fleshly wisdom See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι — anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
Galatians 5:5 Through the Spirit [πνεύματι]
The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words πνεύματι ἐκ πίστεως are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. Romans 7:6; Romans 8:4, Romans 8:15, Romans 8:16; Ephesians 1:13; Ephesians 2:22), and faith in contrast with the works of the law (comp. Galatians 3:3, and see Galatians 2:16; Galatians 3:3; Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6). [source]
Galatians 5:3 A debtor [ὀφειλέτης]
In N.T. mostly of one under moral obligation. So in the sense of sinner, Matthew 6:12; Luke 13:4. Comp. Romans 1:14; Romans 8:12. Similarly the verb ὀφείλειν toowe, as Luke 11:4; Luke 17:10; Romans 15:1, etc., though it is frequent in the literal sense. [source]
Galatians 5:22 The fruit of the Spirit [ὁ καρπὸς τοῦ πνεύματος]
The phrase N.T.oFruit, metaphorical, frequent in N.T., as Matthew 3:8; Matthew 7:16; John 4:36; John 15:8; Romans 1:13; Romans 6:21, etc. We find fruit of light (Ephesians 5:9); of righteousness (Philemon 1:11); of labor (Philemon 1:22); of the lips (Hebrews 13:15). Almost always of a good result. [source]
Galatians 4:7 Servant [δοῦλος]
Bondservant. See on Matthew 20:26; see on Mark 9:35; see on Romans 1:1. [source]
Galatians 3:7 They which are of faith [οἱ ἐκ πίστεως]
Ἑκ πίστεως fromor out of faith, is found with the verb to justify (Romans 3:26, Romans 3:30; Romans 5:1): with other verbs, as live (Romans 1:17); eat (Romans 14:23): with the noun δικαιοσύνη righteousness(Romans 1:17; Romans 9:30; Romans 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12). For parallels to the phrase οἱ ἐκ πίστεως , see Romans 3:26; Romans 4:16; Romans 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. οἱ ἐξ ἐριθίας theywho are of faction, Romans 2:8; οἱ ἐκ νόμου theywho are of the law, Romans 4:14; ὁ ἐκ τῆς ἀληθείας hewho is of the truth, John 18:37. [source]
Galatians 3:11 The just shall live by faith [ὁ δίκαιος ἐκ πίστεως ζήσεται]
Better, the righteous. Quoted from Habakkuk 2:4, and appears in Romans 1:17, and Hebrews 10:28. The lxx has μοῦ myeither after δίκαιος , “my righteous one shall live, etc.,” or after πίστεως , “by my faith or faithfulness.” [source]
Galatians 3:1 Foolish [ἀνόητοι]
See on Luke 24:25. In N.T. and lxx always in an active sense. See Luke 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3. Νοῦς is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on Romans 7:23. Ἀνόητος therefore indicates a folly which is the outgrowth of a moral defect. Paul is not alluding to a national characteristic of the Galatians. [source]
Galatians 1:16 To reveal his Son in me [ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ]
In N.T. ἀποκαλύπτειν toreveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21. Once with εἰς unto Romans 8:18: with ἐν inof the sphere in which the revelation takes place, only here, unless Romans 1:17be so explained; but there ἐν is probably instrumental. Render ἐν here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner personality. See, for instance, Romans 1:19; Romans 5:5; Romans 8:10, Romans 8:11; 1 Corinthians 3:16; 1 Corinthians 14:25; 2 Corinthians 4:6; 1 John 2:5, 1 John 2:14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ἐν , this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience. [source]
Galatians 1:15 Called [καλέσας]
See on Romans 4:17. Referring to Paul's call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may include the entire chain of divine influences which led to his conversion and apostleship. He calls himself κλητὸς ἀπόστολος anapostle by call, Romans 1:1; 1 Corinthians 1:1. [source]
Galatians 1:15 Separated [ἀφορίσας]
Set apart: designated. See on Romans 1:1, and see on declared, Romans 1:4. The A.V. wrongly lends itself to the sense of the physical separation of the child from the mother. [source]
Galatians 1:15 Who separated me [ο απορισας με]
Αποριζω — Aphorizō is old word (from απο — apo and ορος — horos) to mark off from a boundary or line. The Pharisees were the separatists who held themselves off from others. Paul conceives himself as a spiritual Pharisee “separated unto the gospel of God” (Romans 1:1, the same word απωρισμενος — aphōrismenos). Before his birth God had his plans for him and called him. [source]
Galatians 6:14 Hath been crucified unto me [εμοι εσταυρωται]
Perfect passive indicative of σταυροω — stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος — kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Ephesians 2:3 By nature children of wrath []
See on Ephesians 2:2. Children ( τέκνα ) emphasizes the connection by birth; see on John 1:12. Wrath ( ὀργῆς ) is God's holy hatred of sin; His essential, necessary antagonism to everything evil, Romans 1:18. By nature ( φύσει ) accords with children, implying what; is innate. That man is born with a sinful nature, and that God and sin are essentially antagonistic, are conceded on all hands: but that unconscious human beings come into the world under the blaze of God's indignation, hardly consists with Christ's assertion that to little children belongs the kingdom of heaven. It is true that there is a birth-principle of evil, which, if suffered to develop, will bring upon itself the wrath of God. Whether Paul means more than this I do not know. [source]
Ephesians 1:9 Purposed [προέθετο]
Only here, Romans 1:13; Romans 3:25(note). [source]
Ephesians 1:1 By the will of God []
As frequently in the introductions of the epistles, to emphasize his divine appointment. In Romans 1:1; 1 Corinthians 1:1, called is added. [source]
Ephesians 1:9 Which he purposed [ην προετετο]
Second aorist middle of προτιτημι — protithēmi old verb, for which see note on Romans 1:13; Romans 3:25. [source]
Ephesians 2:12 Having no hope [ελπιδα μη εχοντες]
No hope of any kind. In Galatians 4:8 ουκ — ouk (strong negative) occurs with ειδοτες τεον — eidotes theon but here μη — mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι — atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι — en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Ephesians 2:12 Without God [ατεοι]
Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι — en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Ephesians 1:1 By the will of God [δια τεληματος τεου]
As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1. At Ephesus (εν Επεσωι — en Ephesōi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους — Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν — tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι — en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts. [source]
Ephesians 2:12 Alienated from the commonwealth of Israel [απηλλοτριωμενοι της πολιτειας του Ισραηλ]
Perfect passive participle of απαλλοτριοω — apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας — politeias old word from πολιτευω — politeuō to be a citizen (Philemon 1:27) from πολιτης — politēs and that from πολις — polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας — xenoi tōn diathēkōn tēs epaggelias). For χενος — xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων — diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ — ouk (strong negative) occurs with ειδοτες τεον — eidotes theon but here μη — mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι — atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι — en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Philippians 3:11 If by any means [εἴ πως]
For the form of expression compare Romans 1:10; Romans 11:14. Not an expression of doubt, but of humility. [source]
Philippians 1:22 This is the fruit of my labor []
According to the A.V. these words form the offset of the conditional clause, and conclude the sentence: if I live - this is the fruit. It is better to make the two clauses parallel, thus: if living after the flesh, (if ) this is fruit of labor. The conditional suspended clause will then be closed by what I shall choose I do not declare. Fruit of labor, advantage accruing from apostolic work. Compare Romans 1:13. [source]
Philippians 1:10 So that ye may [εις το υμας]
Either purpose or result (εις το — eis to plus infinitive as in Romans 1:11, Romans 1:20; Romans 3:26, etc.). [source]
Philippians 3:11 If by any means I may attain [ει πως καταντησω]
Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ει πως — ei pōs see note on Romans 1:10; and note on Romans 11:14 where παραζηλωσω — parazēlōsō can be either future indicative or aorist subjunctive like καταντησω — katantēsō here (see subjunctive καταλαβω — katalabō in Phlippians 3:12), late compound verb κατανταω — katantaō Late word, not in lxx, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double εχ — ex Paul is not denying a general resurrection by this language, but emphasizing that of believers. [source]
Philippians 4:10 Now at length [ηδη ποτε]
In N.T. only here and Romans 1:10. Ποτε — Pote is indefinite past (interval), ηδη — ēdē immediate present. [source]
Philippians 4:10 Greatly [μεγαλως]
Old adverb, only here in N.T., from μεγας — megas (great). Now at length (ηδη ποτε — ēdē pote). In N.T. only here and Romans 1:10. Ποτε — Pote is indefinite past (interval), ηδη — ēdē immediate present. Ye have revived Second aorist active indicative of old poetic word (Homer), αναταλλω — anathallō to sprout again, to shoot up, to blossom again. So in the lxx five times, though rare and literary word. Your thought for me (το υπερ εμου προνειν — to huper emou phronein). Accusative case of the articular present active infinitive the object of ανεταλετε — anethalete used transitively. “You caused your thinking of me to bloom afresh.” Wherein “In which,” “upon which” (locative case). A loose reference to Paul‘s interests as involved in their thinking of him. Ye did indeed take thought (και επρονειτε — kai ephroneite). Imperfect active, “ye were also (or had been also) thinking.” Ye lacked opportunity Imperfect middle of ακαιρεομαι — akaireomai late and rare word, here only in N.T., from ακαιρος — akairos (α — a privative, καιρος — kairos), not to have a chance, the opposite of ευκαιρεω — eukaireō (Mark 6:31). [source]
Colossians 3:6 Wrath - cometh []
Compare Romans 1:18. The present tense denotes the certainty of the future event, as Matthew 17:11; John 4:21. The best texts omit upon the children of disobedience. [source]
Colossians 2:1 I would that ye knew [θέλω ὑμᾶς εἰδέναι]
Paul's more usual form of expression is, I would not have you to be ignorant. See on Romans 1:13. [source]
1 Thessalonians 4:13 I would not have you to be ignorant [οὐ θέλομεν ὑμᾶς ἀγνοεῖν]
The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Romans 1:13; Romans 11:25; 1 Corinthians 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι Iwish you to know (1 Corinthians 11:3; Colossians 2:1): γινωρίζω ὑμῖν Ideclare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): γινώσκειν ὑμᾶς βούλομαι Iwould have you know (Philemon 1:12). [source]
1 Thessalonians 2:2 Gospel of God [εὐαγγέλιον τοῦ Θεοῦ]
For the phrase see Mark 1:14; Romans 1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8, 1 Thessalonians 2:9; 1 Peter 4:17. It points to the monotheistic character of the gospel. [source]
1 Thessalonians 2:10 Holily - justly - unblameably [ὁσίως - δικαίως - ἀμέμπτως]
For δικαίως holilysee on Luke 1:75; for δικαίως justlyor righteously, see on Romans 1:17; see on Romans 5:7. Ἁμέμπτως unblameablyonly in these Epistles. See 1 Thessalonians 3:13; 1 Thessalonians 5:23. For the distinction between ὅσιος and δίκαιος see Plato, Gorg. 507. [source]
1 Thessalonians 1:8 The word of the Lord [ὁ λόγος τοῦ κυρίου]
The phrase in Paul only in these Epistles. Comp. 2Thessalonians href="/desk/?q=2th+3:1&sr=1">2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ wordof God, eight times, and λόγος τοῦ χριστοῦ wordof the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ thegospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, “it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ.” [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
2 Thessalonians 2:6 What withholdeth [τὸ κατέχον]
Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist. [source]
2 Thessalonians 2:17 Comfort and stablish [παρακαλεσαι και στηριχαι]
First aorist active optative of wish for the future of two common verbs παρακαλεω — parakaleō (see 1 Thessalonians 3:7; 1 Thessalonians 4:18; 1 Thessalonians 5:14) and στεριζω — sterizō (see 1 Thessalonians 3:2, 1 Thessalonians 3:13). God is the God of comfort (2 Corinthians 1:3-7) and strength (Romans 1:11; Romans 16:25). [source]
1 Timothy 6:11 Righteousness [δικαιοσύνην]
See on Romans 1:17. Not in the Pauline dogmatic sense, but as Ephesians 5:9, moral rectitude according to God's law. [source]
1 Timothy 4:6 Minister of Jesus Christ [διάκονος Χριστοῦ Ἱησοῦ]
Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος ministersee on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant ( διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servantwith Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philemon 1:1. [source]
1 Timothy 4:14 The gift that is in thee [τοῦ ἐν σοὶ χαρίσματος]
Comp. 2 Timothy 1:6. Χάρισμα gift is a distinctively Pauline word, being found only three times outside of Paul's Epistles, and olxx, oClass. See on Romans 1:11. That is in thee, comp. τῆς ἐν σοὶ πίστεως thefaith that is in thee, 2 Timothy 1:5. The meaning is the special inward endowment which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit. [source]
1 Timothy 4:14 The gift that is in thee [του εν σοι χαρισματος]
Late word of result from χαριζομαι — charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6. By prophecy (δια προπητειας — dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. With the laying on of the hands of the presbytery In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα — meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις — Epithesis Πρεσβυτεριον — Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος — presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
2 Timothy 2:24 The servant of the Lord [δοῦλον κυρίου]
The teacher or other special worker in the church. Comp. Titus 1:1; Romans 1:1; Galatians 1:10; Philemon 1:1, Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Judges 2:8; to David, Psalm 78:70. [source]
2 Timothy 2:16 Ungodliness [ἀσεβείας]
The opposite of εὐσέβεια godlinessfor which see on 1 Timothy 2:2. In Pastorals, Titus 2:12. In Paul, Romans 1:18; Romans 11:26, cit. [source]
2 Timothy 1:5 Unfeigned faith that is in thee [τῆς ἐν σοὶ ἀνυποκρίτου πίστεως]
See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2 Timothy 1:3he speaks of serving God from his forefathers. In Acts 24:14Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets. [source]
2 Timothy 1:4 Greatly desiring [ἐπιποθῶν]
Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philemon 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly, but direction. Comp. 2 Timothy 4:9, 2 Timothy 4:21. [source]
2 Timothy 1:12 I am not ashamed []
Comp. 2 Timothy 1:8, and Romans 1:16. [source]
2 Timothy 1:7 Of power [αγαπης]
One of Paul‘s characteristic words (Romans 1:16). Of love (σωπρονισμου — agapēs). One of the gifts of the Spirit (Galatians 5:22). “Which drives out fear” (Lock) as in 1 John 4:18. Of discipline Late Koiné{[28928]}š word (from σωπροσυνη — sōphronizō to control), self-control, here only in N.T. See note on 1 Timothy 2:9 for sōphrosunē sa120 [source]
2 Timothy 1:8 Be not ashamed of [μη επαισχυντηις]
First aorist (ingressive) passive subjunctive (in prohibition) of επαισχυνομαι — epaischunomai old word, to be ashamed. Again in 2 Timothy 1:16 without augment See Romans 1:16; Romans 6:21. “Do not become ashamed” (as he had not). [source]
2 Timothy 2:16 Babblings [κενοπωνιας]
See note on 1 Timothy 6:20. Will proceed (προκοπσουσιν — prokopsousin). Future active of προκοπτω — prokoptō “will cut forward.” See note on Galatians 1:14; Romans 13:12. Further in ungodliness “To more of ungodliness.” See note on Romans 1:18; 1 Timothy 2:2. [source]
2 Timothy 2:16 Further in ungodliness [επι πλειον ασεβειας]
“To more of ungodliness.” See note on Romans 1:18; 1 Timothy 2:2. [source]
Titus 1:15 Unbelieving [απιστοις]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους — nous) and conscience (συνειδησις — suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
Titus 2:11 Ungodliness [ασεβειαν]
See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας — tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος — kosmikos (from κοσμος — kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος — kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως — sōphronōs righteously δικαιως — dikaiōs godly ευσεβως — eusebōs). [source]
Titus 2:11 Bringing salvation [σωτηριος]
Old adjective from σωτηρ — sōtēr (Saviour), here alone in N.T. except το σωτηριον — to sōtērion (salvation, “the saving act”) in Luke 2:30; Luke 3:6; Ephesians 6:17. Instructing (παιδευουσα — paideuousa). See note on 1 Timothy 1:20. Ungodliness See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας — tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος — kosmikos (from κοσμος — kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος — kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως — sōphronōs righteously δικαιως — dikaiōs godly ευσεβως — eusebōs). [source]
Titus 3:3 Foolish [ανοητοι]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις — apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Hebrews 3:6 Hold fast [κατάσξωμεν]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]
Hebrews 11:4 Righteous [δίκαιος]
Abel is called righteous by Christ himself. Matthew 23:35. Comp. 1 John 3:12. See on Romans 1:17. [source]
Hebrews 11:16 Is not ashamed [οὐκ ἐπαισχύνεται]
Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Hebrews 2:11; Mark 8:28, Mark 8:38; Romans 1:16; 2 Timothy 1:8, 2 Timothy 1:16. [source]
Hebrews 10:38 Now the just shall live by faith [μου]
Cited by Paul, Romans 1:17; Galatians 3:11. In the original prophecy the just man is contrasted with the haughty Chaldaean invaders, who are puffed up and not upright. Through his steadfast obedience to God he shall be kept alive in the time of confusion and destruction. [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Hebrews 10:38 If he shrink back [εαν υποστειληται]
Condition of third class with εαν — ean and the first aorist middle subjunctive of υποστελλω — hupostellō old verb to draw oneself under or back, to withdraw, as already in Acts 20:20, Acts 20:27; Galatians 2:12. See Romans 1:17 for the quotation also of “the just shall live by faith.” [source]
Hebrews 1:1 God [ο τεος]
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Hebrews 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Hebrews 1:1-4) reminds one of Luke 1:1-4, Romans 1:1-7, 1 John 1:1-4. The sentence could have concluded with εν υιωι — en huiōi in Hebrews 1:2, but by means of three relatives Of old time (λαλεω — palai). “Long ago” as in Matthew 11:21. Having spoken (τοις πατρασιν — lalēsas). First aorist active participle of εν τοις προπηταις — laleō originally chattering of birds, then used of the highest form of speech as here. Unto the fathers (πολυμερως — tois patrasin). Dative case. The Old Testament worthies in general without “our” or “your” as in John 6:58; John 7:22; Romans 9:5. In the prophets (πολυμερης — en tois prophētais). As the quickening power of their life (Westcott). So Hebrews 4:7. By divers portions (πολυτροπως — polumerōs). “In many portions.” Adverb from late adjective πολυτροπος — polumerēs (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. In divers manners (διαπορως — polutropōs). “In many ways.” Adverb from old adjective polutropos in Philo, only here in N.T. The two adverbs together are “a sonorous hendiadys for ‹variously‘” (Moffatt) as Chrysostom (diaphorōs). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.). [source]
Hebrews 11:6 Impossible [αδυνατον]
Strong word as in Hebrews 6:4, Hebrews 6:18. See Romans 8:8 for same idea with αρεσαι — aresai Must believe Moral necessity to have faith (trust, πιστευω — pisteuō). This is true in business also (banks, for instance). That he is The very existence of God is a matter of intelligent faith (Romans 1:19.) So that men are left without excuse. He is a rewarder Rather, “becomes a rewarder” (present middle indicative of γινομαι — ginomai not of ειμι — eimi). Only N.T. example of μισταποδοτης — misthapodotēs late and rare double compound (one papyrus example, from μιστος — misthos (reward) and αποδιδωμι — apodidōmi (to pay back) like μισταποδοσια — misthapodosia (Hebrews 10:35; Hebrews 11:26). Seek after That seek out God. [source]
Hebrews 2:11 He that sanctifieth [ο αγιαζων]
Present active articular participle of αγιαζω — hagiazō Jesus is the sanctifier (Hebrews 9:13.; Hebrews 13:12). They that are sanctified Present passive articular participle of αγιαζω — hagiazō It is a process here as in Hebrews 10:14, not a single act, though in Hebrews 10:10 the perfect passive indicative presents a completed state. Of one Referring to God as the Father of Jesus and of the “many sons” above (Hebrews 2:10) and in harmony with Hebrews 2:14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is. He is not ashamed Present passive indicative of επαισχυνομαι — epaischunomai old compound (Romans 1:16). Because of the common Father Jesus is not ashamed to own us as “brothers” (αδελπους — adelphous), unworthy sons though we be. [source]
James 1:21 Which is able to save [τὸν δυνάμενον σῶσαι]
Compare Romans 1:16, “the power of God unto salvation. ” [source]
James 1:21 The implanted word [τον εμπυτον λογον]
This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 1:21 Able to save [δυναμενον σωσαι]
Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 3:14 Glory not [μη κατακαυχαστε]
Present middle imperative of κατακαυχαομαι — katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας — pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι — pseudomai old verb, to play false, with μη — mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
James 3:14 Lie not against the truth [πσευδεστε κατα της αλητειας]
Present middle imperative of πσευδομαι — pseudomai old verb, to play false, with μη — mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
James 4:15 If the Lord will [εαν ο κυριος τεληι]
Condition of the third class with εαν — ean and the present active subjunctive (or first aorist active τελεσηι — thelesēi in some MSS). The proper attitude of mind (Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 16:7; Romans 1:19; Philemon 2:19, Philemon 2:24; Hebrews 6:3), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente.This or that (τουτο η εκεινο — touto ē ekeino). Applicable to every act. [source]
James 1:1 Servant [δουλος]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου — kuriou Iēsou Christou). Here on a par with God (τεου — theou) and calls himself not αδελπος — adelphos (brother) of Jesus, but δουλος — doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος — kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους — Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος — Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις — tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 1:21 Putting away [αποτεμενοι]
Second aorist middle participle of αποτιτημι — apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν — ruparian). Late word (Plutarch) from ρυπαρος — ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια — Perisseia is a late word (from περισσος — perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας — charas (of joy), in Romans 5:17 with χαριτος — charitos (of grace). Κακια — Kakia (from κακος — kakos evil) can be either general like ρυπαρια — ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι — en praūtēti). In docility. “The contrast is with οργη — orgē rather than κακιας — kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 1:21 Overflowing of wickedness [περισσειαν κακιας]
Περισσεια — Perisseia is a late word (from περισσος — perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας — charas (of joy), in Romans 5:17 with χαριτος — charitos (of grace). Κακια — Kakia (from κακος — kakos evil) can be either general like ρυπαρια — ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι — en praūtēti). In docility. “The contrast is with οργη — orgē rather than κακιας — kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 3:14 Faction [εριτιαν]
Late word, from εριτος — erithos (hireling, from εριτευω — eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Philemon 1:16.In your heart (εν τηι καρδιαι υμων — en tēi kardiāi humōn). The real fountain (πηγη — pēgē James 3:11).Glory not Present middle imperative of κατακαυχαομαι — katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας — pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι — pseudomai old verb, to play false, with μη — mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
1 Peter 5:2 Willingly [προδύμως]
Not strong enough. The word is compounded of πρό , forward, and θυμός , heart or spirit. Hence Rev., with a ready mind; a forward spirit; denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective πρόθυμος , ready (Romans 1:15; Matthew 26:41; Mark 14:38), and the kindred noun προθυμία , readiness (2 Corinthians 8:11, 2 Corinthians 8:12, 2 Corinthians 8:19; 2 Corinthians 9:2). [source]
2 Peter 1:1 Servant and apostle [δουλος και αποστολος]
Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν — tois lachousin). Dative plural articular participle second aorist active of λαγχανω — lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν — pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 Like precious [ισοτιμον]
Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 In the righteousness [εν δικαιοσυνηι]
Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
3 John 1:2 Mayst prosper [εὐοδοῦσθαι]
Lit., have a prosperous journey. From ἐν welland ὁδός away. In this original sense, Romans 1:10. The word occurs only three times in the New Testament. See 1 Corinthians 16:2. [source]
3 John 1:2 Thou mayest prosper [σε ευοδουσται]
Infinitive in indirect discourse (object infinitive) after ευχομαι — euchomai with accusative of general reference σε — se (as to thee). Ευοδοω — Euodoō is old verb (from ευοδος — euodos ευ — eu and οδος — hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10. [source]
3 John 1:2 In all things [περι παντων]
To be taken with ευοδουσται — euodousthai and like περι — peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται — se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι — euchomai with accusative of general reference σε — se (as to thee). Ευοδοω — Euodoō is old verb (from ευοδος — euodos ευ — eu and οδος — hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη — kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω — euodoō) of his soul (πσυχη — psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
Jude 1:15 Of ungodliness [ασεβειας]
Old word as in Romans 1:18, plural in Judges 1:18 as in Romans 11:26.Which (ων — hōn). Genitive by attraction from α — ha (cognate accusative with ησεβησαν — ēsebēsan old verb, to act impiously, here alone in N.T. save some MSS. in 2 Peter 2:6) to agree with the antecedent εργων — ergōn (deeds).Hard things Harsh, rough things as in John 6:60.Which (ων — hōn). Genitive by attraction from α — ha (object of ελαλησαν — elalēsan first aorist active indicative of λαλεω — laleō) to the case of the antecedent σκληρων — sklērōn Four times in this verse as a sort of refrain ασεβεις — asebeis (twice), ασεβειασ ησεβησαν — asebeiasēsebēsan f0). [source]
Jude 1:15 To convict [ελεγχαι]
First aorist (effective) active infinitive like ποιησαι — poiēsai before it.Ungodly (ασεβεις — asebeis). See Judges 1:4 and end of this verse.Of ungodliness Old word as in Romans 1:18, plural in Judges 1:18 as in Romans 11:26.Which (ων — hōn). Genitive by attraction from α — ha (cognate accusative with ησεβησαν — ēsebēsan old verb, to act impiously, here alone in N.T. save some MSS. in 2 Peter 2:6) to agree with the antecedent εργων — ergōn (deeds).Hard things Harsh, rough things as in John 6:60.Which (ων — hōn). Genitive by attraction from α — ha (object of ελαλησαν — elalēsan first aorist active indicative of λαλεω — laleō) to the case of the antecedent σκληρων — sklērōn Four times in this verse as a sort of refrain ασεβεις — asebeis (twice), ασεβειασ ησεβησαν — asebeiasēsebēsan f0). [source]
Revelation 3:2 Strengthen [στήριξον]
See on 1 Peter 5:10, and compare Luke 22:32; Romans 1:11; 2 Thessalonians 3:3. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
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The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
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In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
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The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
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As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
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Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
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Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
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Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
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The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in Romans 1:1 mean?

Paul a servant of Christ Jesus a called apostle having been set apart for [the] gospel of God
Παῦλος δοῦλος Χριστοῦ Ἰησοῦ κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ

Παῦλος  Paul 
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
δοῦλος  a  servant 
Parse: Noun, Nominative Masculine Singular
Root: δοῦλοσ1 
Sense: a slave, bondman, man of servile condition.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
κλητὸς  a  called 
Parse: Adjective, Nominative Masculine Singular
Root: κλητός  
Sense: called, invited (to a banquet).
ἀπόστολος  apostle 
Parse: Noun, Nominative Masculine Singular
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
ἀφωρισμένος  having  been  set  apart 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular
Root: ἀφορίζω  
Sense: to mark off from others by boundaries, to limit, to separate.
εὐαγγέλιον  [the]  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.