KJV: Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
YLT: And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations.
Darby: But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also.
ASV: And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.
| θέλω | I do want |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀγνοεῖν | to be ignorant |
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Parse: Verb, Present Infinitive Active Root: ἀγνοέω Sense: to be ignorant, not to know. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| πολλάκις | many times |
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Parse: Adverb Root: πολλάκις Sense: often, frequently. |
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| προεθέμην | I purposed |
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Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: προτίθημι Sense: to place before, to set forth. |
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| ἐλθεῖν | to come |
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Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
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| ἐκωλύθην | was hindered |
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Parse: Verb, Aorist Indicative Passive, 1st Person Singular Root: κωλύω Sense: to hinder, prevent forbid. |
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| ἄχρι | until |
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Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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| δεῦρο | present |
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Parse: Adverb Root: δεῦρο Sense: of place,. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| τινὰ | some |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| καρπὸν | fruit |
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Parse: Noun, Accusative Masculine Singular Root: καρπός Sense: fruit. |
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| σχῶ | I might have |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| λοιποῖς | other |
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Parse: Adjective, Dative Neuter Plural Root: λοιπός Sense: remaining, the rest. |
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| ἔθνεσιν | Gentiles |
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Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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Greek Commentary for Romans 1:13
Second aorist middle of προτιτημι protithēmi old verb to place, to propose to oneself, in N.T. only here, Romans 3:25; Ephesians 1:9. See note on Acts 19:21 for this purpose. [source]
“But was hindered,” adversative use of και kai That I might have some fruit (ινα τινα καρπον σχω hina tina karpon schō). Second aorist (ingressive), active of εχω echō to have, and here means “might get (ingressive aorist) some fruit.” [source]
Second aorist (ingressive), active of εχω echō to have, and here means “might get (ingressive aorist) some fruit.” [source]
An emphatic expression calling special attention to what follows. Compare 1 Corinthians 10:1; 1 Thessalonians 4:13. [source]
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]
Reverse Greek Commentary Search for Romans 1:13
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]
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]
See on Romans 1:13. [source]
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]
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]
“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]
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]
See on Romans 1:13. [source]
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]
Only here, Romans 1:13; Romans 3:25(note). [source]
Second aorist middle of προτιτημι protithēmi old verb, for which see note on Romans 1:13; Romans 3:25. [source]
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]
Paul's more usual form of expression is, I would not have you to be ignorant. See on Romans 1:13. [source]
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]