KJV: For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
YLT: for there is no difference between Jew and Greek, for the same Lord of all is rich to all those calling upon Him,
Darby: For there is no difference of Jew and Greek; for the same Lord of all is rich towards all that call upon him.
ASV: For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him:
| ἐστιν | there is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| διαστολὴ | difference |
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Parse: Noun, Nominative Feminine Singular Root: διαστολή Sense: a distinction, difference. |
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| Ἰουδαίου | Jew |
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Parse: Adjective, Genitive Masculine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| τε | between |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| Ἕλληνος | Greek |
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Parse: Noun, Genitive Masculine Singular Root: Ἕλλην Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| αὐτὸς | the same |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| πάντων | of all |
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Parse: Adjective, Genitive Masculine Plural Root: πᾶς Sense: individually. |
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| πλουτῶν | is rich |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πλουτέω Sense: to be rich, to have abundance. |
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| εἰς | toward |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐπικαλουμένους | calling |
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Parse: Verb, Present Participle Middle, Accusative Masculine Plural Root: ἐπικαλέω Sense: to put a name upon, to surname. |
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Greek Commentary for Romans 10:12
See note on this word Romans 3:22. Here it is followed by the ablative case Ιουδαιου τε και ελληνος Ioudaiou te kai Hellēnos (between Jew and Greek). [source]
See Galatians 3:28. Rich (πλουτων ploutōn). Present active participle of πλουτεω plouteō See note on Ephesians 3:8 “the unsearchable riches of Christ.” [source]
Present active participle of πλουτεω plouteō See note on Ephesians 3:8 “the unsearchable riches of Christ.” [source]
Explaining the whosoever of Romans 10:11. [source]
Better, as Rev., distinction. See on Romans 3:22. [source]
On Greek, see on Acts 6:1. Greeks here equivalent to Gentiles. [source]
See on Matthew 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing which is necessary to believing comes through the word of Christ (Romans 10:17, where the reading is Christ instead of God ). [source]
See on appeal, Acts 25:11; see on James 2:7. That invoke Him as, Lord: recalling Romans 10:9, Romans 10:10. Compare Joel 2:32. [source]
Reverse Greek Commentary Search for Romans 10:12
Only by Paul here, Romans 10:12; 1 Corinthians 14:7. Better, as Rev., distinction. [source]
Deliberative subjunctive (first aorist middle) of επικαλεομαι epikaleomai (see Romans 10:12, Romans 10:13). The antecedent of εις ον eis hon (in whom) is not expressed. [source]
See note on Romans 10:12. [source]
Intermediate agency See note on 1 Corinthians 14:7 for the difference of sounds in musical instruments. Also in Romans 10:12. The Jew was first in privilege as in penalty (Romans 2:9.), but justification or setting right with God is offered to both on the same terms. [source]
See note on 1 Corinthians 14:7 for the difference of sounds in musical instruments. Also in Romans 10:12. The Jew was first in privilege as in penalty (Romans 2:9.), but justification or setting right with God is offered to both on the same terms. [source]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Proper modulation. Compare the use of the word in Romans 3:22; Romans 10:12. [source]
Compare Romans 10:12; Acts 2:21. The formula is from the Septuagint. See Zechariah 13:9; Genesis 12:8; Genesis 13:4; Psalm 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Acts 7:59. The name of Christ occurs nine times in the first nine verses of this epistle. [source]
Old word (from αω αυω aōκιταρα auō to blow), only here in N.T. Harp (εαν διαστολην τοις πτογγοις μη δωι kithara). Old word. Stringed instrument as pipe, a wind instrument. If they give not a distinction in the sounds Third class condition with second aorist active subjunctive διδωμι dōi from διαστελλω didōmi Common word in late Greek for difference In N.T. only here and Romans 3:22; Romans 10:12. πτεγγομαι Phthoggos old word (from phtheggomai) for musical sounds vocal or instrumental. In N.T. only here and Romans 10:18. [source]
Third class condition with second aorist active subjunctive διδωμι dōi from διαστελλω didōmi Common word in late Greek for difference In N.T. only here and Romans 3:22; Romans 10:12. πτεγγομαι Phthoggos old word (from phtheggomai) for musical sounds vocal or instrumental. In N.T. only here and Romans 10:18. [source]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
d With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Romans 10:12; 1 Corinthians 12:13; Colossians 3:11. [source]
The mystery of the admission of the Gentiles to the gospel covenant, now revealed through Paul's preaching, was divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (Colossians 1:12; compare Romans 8:18, Romans 8:21; 2 Corinthians 4:17). The richness exhibited itself in the free dispensation of the Gospel to the Gentile as well as to the Jew. It was not limited by national lines. Compare “the same Lord is rich unto all,” Romans 10:12; and beggarly elements, Galatians 4:9. [source]
Late word (Polybius, Philo) from μεσος mesos (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. Between God and men (τεου και αντρωπων theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. Himself man No “himself” (αυτος autos) in the Greek. [source]
Ablative case (though objective genitive may explain it) after μεσιτης mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. [source]
A Pauline phrase, only here in Pastorals. See Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. See also Acts 2:21; Acts 9:14; Acts 22:16. [source]
Present active imperative of πευγω pheugō old and common verb. In this sense see note on 1 Corinthians 6:18. Follow after (διωκε diōke). Present active imperative of διωκω diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. Call on the Lord See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
Then and to each one in his own experience. See note on Romans 10:12; 1 Timothy 6:17. [source]