The Meaning of Romans 1:3 Explained

Romans 1:3

KJV: Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

YLT: concerning His Son, (who is come of the seed of David according to the flesh,

Darby: concerning his Son (come of David's seed according to flesh,

ASV: concerning his Son, who was born of the seed of David according to the flesh,

KJV Reverse Interlinear

Concerning  his  Son  Jesus  Christ  our  Lord,  which  was made  of  the seed  of David  according  to the flesh; 

What does Romans 1:3 Mean?

Study Notes

seed
See note on the Davidic descent of Christ, .
son of Heli
In Matthew, where unquestionably we have the genealogy of Joseph, we are told Matthew 1:16 , that Joseph was the son of Jacob. In what sense, then, could he be called in Luke "the son of Heli"? He could not be by natural generation the son both of Jacob and of Heli. But in Luke it is not said that Heli begat Joseph, so that the natural explanation is that Joseph was the son-in-law of Heli, who was, like himself, a descendant of David. That he should in that case be called "son of Heli" ("son" is not in the Greek, but rightly supplied by the translators) would be in accord with Jewish usage.
(CF) 1 Samuel 24:16 The conclusion is therefore inevitable that in Luke we have Mary's genealogy; and Joseph was "son of Heli" because espoused to Heli's daughter. The genealogy in Luke is Mary's, whose father, Heli, was descended from David.

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 1:3

Concerning his Son [περι του υιου αυτου]
Just as Jesus found himself in the O.T. (Luke 24:27, Luke 24:46). The deity of Christ here stated. [source]
According to the flesh [κατα σαρκα]
His real humanity alongside of his real deity. For the descent from David see Matthew 1:1, Matthew 1:6, Matthew 1:20; Luke 1:27; John 7:42; Acts 13:23, etc. [source]
Concerning His son []
Connect with promised afore. Christ is the great personal object to which the promise referred. [source]

Reverse Greek Commentary Search for Romans 1:3

John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 1:14 And the Word became flesh [και ο λογος σαρχ εγενετο]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην — ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ — sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο — egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω — skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι — theaomai (from τεα — thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι — theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους — monogenous or with πατρος — patros In John 3:16; 1 John 4:9 we have τον μονογενη — ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ — patēr of God in relation to the Logos. Μονογενης — Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν — doxan (or genitive with μονογενους — monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης — plērēs can agree with the subject of εσκηνωσεν — eskēnōsen Of grace and truth Curiously this great word χαρις — charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια — alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:19-24 Galatians 5:17,; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 5:16 Justification [δικαίωμα]
Not the subjective state of justification, but a righteous act or deed. Revelation 19:8; see on Romans 5:18. The word is sometimes rendered ordinance, Hebrews 9:1, Hebrews 9:10; an appointment of God having the force of law. So Romans 1:32, where Rev. gives ordinance for judgment, and Romans 2:26, ordinances for righteousness. -DIVIDER-
-DIVIDER-
[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 1:1 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]
Romans 1:4 Who was declared [του οριστεντος]
Articular participle (first aorist passive) of οριζω — horizō for which verb see note on Luke 22:22 and note on Acts 2:23. He was the Son of God in his preincarnate state (2 Corinthians 8:9; Philemon 2:6) and still so after his Incarnation (Romans 1:3, “of the seed of David”), but it was the Resurrection of the dead The Resurrection of Christ is the miracle of miracles. “The resurrection only declared him to be what he truly was” (Denney). [source]
Romans 5:16 Of one [εχ ενος]
Supply παραπτωματος — paraptōmatos Adam‘s one transgression. Of many trespasses (εκ πολλων παραπτωματων — ek pollōn paraptōmatōn). The gift by Christ grew out of manifold sins by Adam‘s progeny. Justification Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
Romans 1:17 A righteousness of God [δικαιοσυνη τεου]
Subjective genitive, “a God kind of righteousness,” one that each must have and can obtain in no other way save “from faith unto faith” Is revealed (αποκαλυπτεται — apokaluptetai). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν — sōtērian (salvation), ευαγγελιον — euaggelion (gospel), αποκαλυπτεται — apokaluptetai (is revealed), δικαιοσυνη τεου — dikaiosunē theou (righteousness of God), πιστις — pistis (faith) and πιστευοντι — pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη — dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (δικαιοσυνη — dikaiosunē) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος — dikaios a righteous man, and that from δικη — dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι — deiknumi to show, to point out. Other allied words are δικαιοω — dikaioō to declare or make δικαιος — dikaios (Romans 3:24, Romans 3:26), δικαιωμα — dikaiōma that which is deemed δικαιος — dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις — dikaiōsis the act of declaring δικαιος — dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη — Dikaiosunē and δικαιοω — dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Romans 5:16 Justification [δικαιωμα]
Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
Romans 9:5 Christ [ο Χριστος]
The Messiah. As concerning the flesh (το κατα σαρκα — to kata sarka). Accusative of general reference, “as to the according to the flesh.” Paul limits the descent of Jesus from the Jews to his human side as he did in Romans 1:3. Who is over all, God blessed for ever A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after σαρκα — sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See note on Acts 20:28 and note on Titus 2:13 for Paul‘s use of τεος — theos applied to Jesus Christ. [source]
Romans 1:17 Is revealed [αποκαλυπτεται]
It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν — sōtērian (salvation), ευαγγελιον — euaggelion (gospel), αποκαλυπτεται — apokaluptetai (is revealed), δικαιοσυνη τεου — dikaiosunē theou (righteousness of God), πιστις — pistis (faith) and πιστευοντι — pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη — dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness It is an old word for quality from δικαιος — dikaios a righteous man, and that from δικη — dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι — deiknumi to show, to point out. Other allied words are δικαιοω — dikaioō to declare or make δικαιος — dikaios (Romans 3:24, Romans 3:26), δικαιωμα — dikaiōma that which is deemed δικαιος — dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις — dikaiōsis the act of declaring δικαιος — dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη — Dikaiosunē and δικαιοω — dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Romans 9:5 As concerning the flesh [το κατα σαρκα]
Accusative of general reference, “as to the according to the flesh.” Paul limits the descent of Jesus from the Jews to his human side as he did in Romans 1:3. [source]
1 Corinthians 2:13 Comparing spiritual things with spiritual [πνευματικοῖς πνευματικὰ συγκρίνοντες]
Notice the paronomasia. See on Romans 1:29, Romans 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες , A.V., comparing, and πνευματικοῖς spiritualAs to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are: adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Συγκρίνοντες occurs only here and 2 Corinthians 10:12, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See Genesis 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. [source]
1 Corinthians 13:6 Rejoiceth not in unrighteousness [ου χαιρει]
See Romans 1:32 for this depth of degradation. There are people as low as that whose real joy is in the triumph of evil. [source]
1 Timothy 5:4 Their parents [τοῖς προγόνοις]
N.T.oParents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is γονεῖς , see 2 Timothy 3:2; Romans 1:30; 2 Corinthians 12:14; Ephesians 6:1; Colossians 3:20. Πρόγονοι for living ancestors is contrary to usage. One instance is cited from Plato, Laws, xi. 932. The word is probably selected to correspond in form with ἔκγονα childrenGood and acceptable ( καλὸν καὶ ἀποδεκτὸν )Omit καλὸν καὶ goodand. Ἁπόδεκτος acceptableonly here and 1 Timothy 2:3. See note. [source]
1 Timothy 3:16 In the flesh [ἐν σαρκί]
Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; Romans 8:3; Romans 9:5. Σάρξ fleshonly here in Pastorals. [source]
1 Timothy 1:13 Blasphemer - persecutor - injurious [βλάσφημον - διώκτην - ὑβριστήν]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
1 Timothy 1:13 Persecutor [διωκτης]
So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 Injurious [υβριστην]
Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. [source]
1 Timothy 1:13 Though I was [οντα]
Concessive participle agreeing with με — me Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 3:16 Great [μεγα]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον — to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια — eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος — theos (God) the reading of the Textus Receptus (Syrian text) nor ο — ho (neuter relative, agreeing with μυστηριον — mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος — hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος — hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη — ephanerōthē). First aorist passive indicative of πανεροω — phaneroō to manifest. Here used to describe the incarnation (εν σαρκι — en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω — dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις — ōphthē aggelois). First aorist passive indicative of οραω — horaō to see, with either the instrumental or the dative case of angels (αγγελοις — aggelois). The words were probably suggested by the appearance of Jesus (ωπτη — ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω — kērussō to proclaim. The word ετνος — ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι — episteuthē en kosmōi). First aorist indicative passive again of πιστευω — pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16 He who [ος]
The correct text, not τεος — theos (God) the reading of the Textus Receptus (Syrian text) nor ο — ho (neuter relative, agreeing with μυστηριον — mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος — hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος — hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη — ephanerōthē). First aorist passive indicative of πανεροω — phaneroō to manifest. Here used to describe the incarnation (εν σαρκι — en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω — dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις — ōphthē aggelois). First aorist passive indicative of οραω — horaō to see, with either the instrumental or the dative case of angels (αγγελοις — aggelois). The words were probably suggested by the appearance of Jesus (ωπτη — ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω — kērussō to proclaim. The word ετνος — ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι — episteuthē en kosmōi). First aorist indicative passive again of πιστευω — pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16 Justified in the spirit [εδικαιωτη εν πνευματι]
First aorist passive indicative of δικαιοω — dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις — ōphthē aggelois). First aorist passive indicative of οραω — horaō to see, with either the instrumental or the dative case of angels (αγγελοις — aggelois). The words were probably suggested by the appearance of Jesus (ωπτη — ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω — kērussō to proclaim. The word ετνος — ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι — episteuthē en kosmōi). First aorist indicative passive again of πιστευω — pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
2 Timothy 3:3 Fierce [ἀνήμεροι]
Or savage. N.T.oolxx. Comp. ἀνελεήμονες merciless Romans href="/desk/?q=ro+1:31&sr=1">Romans 1:31. [source]
2 Timothy 3:2 Boasters [ἀλαζόνες]
Or swaggerers. Only here and Romans 1:30. See on ἀλαζονείαις boastings James 4:16. [source]
2 Timothy 3:3 Without natural affection [ἄστοργοι]
Only here and Romans 1:31. olxx. See on ἀγάπη love Galatians 5:22, under στέργειν tolove with a natural affection. [source]
2 Timothy 2:8 Of the seed of David []
Not referring to Christ's human descent as a humiliation in contrast with his victory over death ( ἐγηγερμένον ), but only marking his human, visible nature along with his glorified nature, and indicating that in both aspects he is exalted and glorified. See the parallel in Romans 1:3, Romans 1:4, which the writer probably had in mind, and was perhaps trying to imitate. It is supposed by some that the words Jesus Christ - seed of David were a part of a confessional formula. [source]
2 Timothy 2:8 Of the seed of David [εκ σπερματος Δαυειδ]
The humanity of Christ as in Romans 1:3; Philemon 2:7. According to my gospel (κατα το ευαγγελιον μου — kata to euaggelion mou). Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
2 Timothy 3:2 Lovers of money [αλαζονες]
Old compound adjective, in N.T. only here and Luke 16:14. See note on 1 Timothy 6:10. Boastful (υπερηπανοι — alazones). Old word for empty pretender, in N.T. only here and Romans 1:30. Haughty See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις — blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι — acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
2 Timothy 3:2 Boastful [υπερηπανοι]
Old word for empty pretender, in N.T. only here and Romans 1:30. [source]
2 Timothy 3:2 Haughty [βλασπημοι]
See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις — blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι — acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
2 Timothy 3:2 Disobedient to parents [αχαριστοι]
See note on Romans 1:30. Unthankful (ανοσιοι — acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
2 Timothy 3:2 Unholy [αστοργοι]
See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
2 Timothy 3:2 Without natural affection [astorgoi)]
See note on Romans 1:31. [source]
2 Timothy 3:3 Implacable [ασπονδοι]
Truce-breakers. Old word, only here in N.T. though in MSS. in Romans 1:31 (from α — a privative and σπονδη — spondē a libation). [source]
Titus 1:16 By their works [αρνουνται]
Instrumental case. They deny (αρνεομαι — arnountai). Present middle of βδελυκτοι — arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). Abominable Verbal adjective from απειτεις — bdelussomai Only in lxx and here. Disobedient (αδοκιμοι — apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Titus 1:16 Abominable [βδελυσσομαι]
Verbal adjective from απειτεις — bdelussomai Only in lxx and here. Disobedient (αδοκιμοι — apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Titus 1:16 Disobedient [αδοκιμοι]
See note on Romans 1:30. [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]
Titus 3:3 Disobedient [απειτεις]
See note on Romans 1:30. [source]
Hebrews 7:3 Without father, without mother, without genealogy [απατωρ αμητωρ αγενεαλογητος]
Alliteration like Romans 1:30, the first two old words, the third coined by the author (found nowhere else) and meaning simply “devoid of any genealogy.” The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. Made like (τωι υιωι του τεου — aphōmoiōmenos). Perfect passive participle of υιος — aphomoioō old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. Unto the Son of God (μενει ιερευς — tōi huiōi tou theou). Associative instrumental case of εις το διηνεκες — huios Abideth a priest (εις τον αιωνα — menei hiereus). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. Continually (eis to diēnekes). Old phrase (for the continuity) like eis ton aiōna in N.T. only in Hebrews (Hebrews 7:3; Hebrews 10:1, Hebrews 10:14, Hebrews 10:21). [source]
James 4:6 Wherefore [διο]
To prove this point James quotes Proverbs 3:34.God resisteth the proud (ο τεος υπερηπανοις αντιτασσεται — ho theos huperēphanois antitassetai). Present middle (direct) indicative of αντιτασσω — antitassō old military term, to range in battle against, with dative case (Romans 13:2) as in James 5:6. υπερηπανοις — Huperēphanois (υπερ παινομαι — huperταπεινοις δε διδωσιν χαριν — phainomai) is like our vernacular “stuck-up folks” (Romans 1:30), “haughty persons.”But giveth grace to the humble Anarthrous adjective again, “to humble or lowly persons,” for which word see James 1:9. Cf. James 2:5-7; James 5:1-6. [source]
James 4:6 God resisteth the proud [ο τεος υπερηπανοις αντιτασσεται]
Present middle (direct) indicative of αντιτασσω — antitassō old military term, to range in battle against, with dative case (Romans 13:2) as in James 5:6. υπερηπανοις — Huperēphanois (υπερ παινομαι — huperταπεινοις δε διδωσιν χαριν — phainomai) is like our vernacular “stuck-up folks” (Romans 1:30), “haughty persons.” [source]
James 4:16 In your vauntings [εν ταις αλαζονιαις υμων]
Old word for braggart talk (from αλαζονευομαι — alazoneuomai to act the αλαζων — alazōn empty boaster Romans 1:30), common in Aristophanes, in N.T. only here and 1 John 2:16. [source]
1 Peter 2:1 Wickedness [κακιαν]
This old word, from κακος — kakos (evil), in the ancients meant vice of any kind and note πασαν — pāsan (all) here.Guile (δολον — dolon). Old word (from δελω — delō to catch with bait), deceit.Hypocrisies Singular Genuine here, not πονους — phonous (murders), as B has it. For the word see Matthew 27:18.Evil speakings Late word (from καταλαλος — katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
1 Peter 2:1 Hypocrisies [υποκρισεις]
Singular Genuine here, not πονους — phonous (murders), as B has it. For the word see Matthew 27:18.Evil speakings Late word (from καταλαλος — katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
1 Peter 2:1 Evil speakings [καταλαλιας]
Late word (from καταλαλος — katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
1 Peter 5:5 All [παντες]
All ages, sexes, classes.Gird yourselves with humility (την ταπεινοπροσυνην εγκομβωσαστε — tēn tapeinophrosunēn egkombōsasthe). First aorist middle imperative of εγκομβοομαι — egkomboomai late and rare verb (in Apollodorus, fourth cent. b.c.), here only in N.T., from εν — en and κομβος — kombos (knot, like the knot of a girdle). Εγκομβωμα — Egkombōma was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John 13:4.) when he girded himself with a towel and taught the disciples, Peter in particular (John 13:9.), the lesson of humility (John 13:15). Peter had at last learned the lesson (John 21:15-19).The proud Dative plural of υπερηπανος — huperēphanos (James 4:6; Romans 1:30) after αντιτασσεται — antitassetai (present middle indicative of αντιτασσω — antitassō as in James 4:6 (quoted there as here from Proverbs 3:34). [source]
1 Peter 5:5 The proud [υπερηπανοις]
Dative plural of υπερηπανος — huperēphanos (James 4:6; Romans 1:30) after αντιτασσεται — antitassetai (present middle indicative of αντιτασσω — antitassō as in James 4:6 (quoted there as here from Proverbs 3:34). [source]
Revelation 15:4 Judgments [δικαιώματα]
Not merely divine decisions, but righteous acts generally. So Rev. Primarily, the word signifies that which has been deemed right so as to have the force of law. Hence an ordinance (Luke 1:6; Hebrews 9:1; Romans 1:32). A judicial decision for or against (Romans 5:16). A righteous deed. See Revelation 19:8. [source]

What do the individual words in Romans 1:3 mean?

concerning the Son of Him - having come of [the] seed of David according to flesh
περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα

περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
Υἱοῦ  Son 
Parse: Noun, Genitive Masculine Singular
Root: υἱός  
Sense: a son.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
γενομένου  having  come 
Parse: Verb, Aorist Participle Middle, Genitive Masculine Singular
Root: γίνομαι  
Sense: to become, i.
ἐκ  of  [the] 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
σπέρματος  seed 
Parse: Noun, Genitive Neuter Singular
Root: σπέρμα  
Sense: from which a plant germinates.
Δαυὶδ  of  David 
Parse: Noun, Genitive Masculine Singular
Root: Δαβίδ 
Sense: second king of Israel, and ancestor of Jesus Christ.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
σάρκα  flesh 
Parse: Noun, Accusative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.