KJV: I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
YLT: I call upon you, therefore, brethren, through the compassions of God, to present your bodies a sacrifice -- living, sanctified, acceptable to God -- your intelligent service;
Darby: I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your intelligent service.
ASV: I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
| Παρακαλῶ | I exhort |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
|
| ἀδελφοί | brothers |
|
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. |
|
| διὰ | through |
|
Parse: Preposition Root: διά Sense: through. |
|
| οἰκτιρμῶν | compassions |
|
Parse: Noun, Genitive Masculine Plural Root: οἰκτιρμός Sense: compassion, pity, mercy. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| παραστῆσαι | to present |
|
Parse: Verb, Aorist Infinitive Active Root: παριστάνω Sense: to place beside or near. |
|
| σώματα | bodies |
|
Parse: Noun, Accusative Neuter Plural Root: σῶμα Sense: the body both of men or animals. |
|
| ὑμῶν | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
| θυσίαν | a sacrifice |
|
Parse: Noun, Accusative Feminine Singular Root: θυσία Sense: a sacrifice, victim. |
|
| ζῶσαν | living |
|
Parse: Verb, Present Participle Active, Accusative Feminine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
|
| ἁγίαν | holy |
|
Parse: Adjective, Accusative Feminine Singular Root: ἅγιος Sense: most holy thing, a saint. |
|
| τῷ | - |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεῷ» | to God |
|
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| εὐάρεστον | well-pleasing |
|
Parse: Adjective, Accusative Feminine Singular Root: εὐάρεστος Sense: well pleasing, acceptable. |
|
| τὴν | which is |
|
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| λογικὴν | [the] reasonable |
|
Parse: Adjective, Accusative Feminine Singular Root: λογικός Sense: pertaining to speech or speaking. |
|
| λατρείαν | service |
|
Parse: Noun, Accusative Feminine Singular Root: λατρεία Sense: service rendered for hire. |
|
Greek Commentary for Romans 12:1
This inferential participle gathers up all the great argument of chapters 1-11. Now Paul turns to exhortation (παρακαλω parakalō), “I beseech you.” [source]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι parastēsai). First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). [source]
So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. [source]
“Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
“Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
See on consolation, Luke 6:24. [source]
By, not as an adjuration, but as presenting the motive for obedience. I use the compassion of God to move you to present, etc. [source]
See on Romans 6:13. It is the technical term for presenting the Levitical victims and offerings. See Luke 2:22. In the Levitical sacrifices the offerer placed his offering so as to face the Most Holy Place, thus bringing it before the Lord. [source]
Literally, but regarded as the outward organ of the will. So, expressly, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Compare Romans 7:5, Romans 7:23. Hence the exhortation to glorify God in the body (1 Corinthians 6:20; compare Philemon 1:20; 2 Corinthians 4:10). So the body is called the body of sin (Romans 6:6; compare Colossians 2:11). In later Greek usage slaves were called σώματα bodiesSee Revelation 18:13. [source]
Living, in contrast with the slain Levitical offerings. Compare Romans 6:8, Romans 6:11. “How can the body become a sacrifice? Let the eye look on no evil, and it is a sacrifice. Let the tongue utter nothing base, and it is an offering. Let the hand work no sin, and it is a holocaust. But more, this suffices not, but besides we must actively exert ourselves for good; the hand giving alms, the mouth blessing them that curse us, the ear ever at leisure for listening to God” (Chrysostom). [source]
Lit., well-pleasing. [source]
Explaining the whole previous clause. Service, see on Romans 9:4. The special word for the service rendered by the Israelites as the peculiar people of God is very significant here. Reasonable, not in the popular sense of the term, as a thing befitting or proper, but rational, as distinguished from merely external or material. Hence nearly equivalent to spiritual. So Rev., in margin. It is in harmony with the highest reason. [source]
Reverse Greek Commentary Search for Romans 12:1
From ὑπέρ , above, and φαίνεσθαι , to show one's self. The picture in the word is that of a man with his head held high above others. It is the sin of an uplifted heart against God and man. Compare Proverbs 16:5; Romans 12:16 (mind not high things ) 1 Timothy 3:6. [source]
On besought, see on Luke 6:24. Instantly, which commonly means at once, is used in its older meaning, pressingly, from the Latin instare, to urge or press upon. So Romans 12:12, “instant in prayer.” Wyc., prayed busily. [source]
Instant, in the sense of urgent, pressing. See on Luke 7:4. Compare Romans 12:12; 2 Timothy 4:2; Luke 7:4; Acts 26:7. The verb means to lie upon, and answers to our vulgarism, to lay one's self down to work. Compare Aristophanes, “Knights,” 253: κἀπικείμενος βόα , roar with all your might. Lit., roar, lying down to it. [source]
The word is too strong. It means do me justice. See on Romans 12:19. [source]
Wyc.,prudence. This is a lower word than σοφία ,wisdom (see on James 3:13). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament. Compare, however, the use of the kindred word φρόνιμος in Romans 11:25; Romans 12:16: wise in your own conceits; and the adverb φρονίμως ,wisely, of the unjust steward, Luke 16:8. It ispractical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. [source]
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]
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]
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]
Participle and finite verb, as above. The verb is from καρτερὸς strong, stanch, and means originally to persist obstinately in. In this sense here, and in Romans 12:12; Romans 13:6. Hence to adhere firmly to. So in Mark 3:9, “that a small ship should wait on him; ” i.e., keep near at hand. The idea of steady persistence is supplied by the Rev., steadfastly. [source]
Periphrastic past perfect passive of κατηχεω katēcheō rare in the old Greek and not in the lxx from κατα kata and ηχεω ēcheō Here the accusative of the thing (the word) is retained in the passive like with διδασκω didaskō to teach (Robertson, Grammar, p. 485). Being fervent in spirit Boiling (from ζεω zeō to boil, old and common verb, in N.T. only here and Romans 12:11) like boiling water or yeast. The Latin verb ferveo means to boil or ferment. Locative case after it. [source]
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 5:17, Galatians 5:19-24; 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]
Rev., present. The same word as before, but in a different tense. The present tense, be presenting, denotes the daily habit, the giving of the hand, the tongue, etc., to the service of sin as temptation appeals to each. Here the aorist, as in Romans 12:1, denotes an act of self-devotion once for all. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
Put at the service of; render. Rev., present. Compare Luke 2:22; Acts 9:41; Romans 12:1. See on Acts 1:3. [source]
Rev., better, “the wrath of God.” the article specifying. See on Romans 12:19. [source]
Rev., much better, who visiteth with wrath. Lit., bringeth the anger to bear. The force of the article it is difficult to render. It may be the wrath, definitely conceived as judicial, or, more probably, as in Matthew 3:7, referring to something recognized - the wrath to come, the well-understood need of unrighteousness. See on Romans 12:19. [source]
Scope, opportunity. So of Esau, Hebrews 12:17. Compare Romans 12:19; Ephesians 4:27. [source]
The same word as continuing steadfastly in Romans 12:12. [source]
See on John 5:16. It has been suggested that the verb pursuing in Romans 12:13may have suggested the persecutors here. Pursue hospitality toward the brethren as the wicked pursue them. [source]
Old verb from λατρον latron hire, and λατρις latris hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Hebrews 9:9; Hebrews 10:2) or spiritual service as here. Cf. Romans 12:1; Philemon 3:3. [source]
Literally, “Thus the according to me affair is ready” It is an awkward idiom like to τα κατ εμε ex humōn in Romans 12:18. The plural ta kat' eme we find in Philemon 1:12; Colossians 4:7; Ephesians 6:21. [source]
First future passive of double compound ανταποδιδωμι antapodidōmi to pay back (both αντι anti and απο apo), old word in good sense, as here and Luke 14:14; 1 Thessalonians 3:9 and in bad sense as 2 Thessalonians 1:6; Romans 12:19. [source]
“In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Old verb with intensive This same idiom appears with κολλωμενοι kollōmenoi (cleaving) for which verb see 1 Corinthians 6:17, with προηγουμενοι proēgoumenoi (preferring) in Romans 12:10 (old verb here only in N.T.), and with the participles in Romans 12:11-13 and again in Romans 12:16-18. One can supply εστε este if he prefers. [source]
Absolute or independent use of the participle again as with all the participles through Romans 12:18, “thinking the same thing.” [source]
The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as δια dia is used after παρακαλω parakalō in Romans 12:1. [source]
Present active indicative of προνεω phroneō to think, to put the mind (πρην phrēn) on. See note on Matthew 16:23; note on Romans 12:16. For the contrast between σαρχ sarx and πνευμα pneuma see Galatians 5:16-24. [source]
Here the construction changes and no longer do we have the accusative case like διακονιαν diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω didasketō here (let him teach) or a general term ποιειτω poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Second perfect active participle, nominative plural without a principal verb. Either we must supply a verb like ποιησωμεν poiēsōmen (let us do it) or ποιησατε poiēsate (do ye do it) or treat it as an independent participle as in Romans 12:10. The season (τον καιρον ton kairon). The critical period, not χρονος chronos (time in general). High time Like our the “hour” has come, etc. MSS. vary between ημας hēmas (us) and υμας humās (you), accusative of general reference with εγερτηναι egerthēnai (first aorist passive infinitive of εγειρω egeirō to awake, to wake up), “to be waked up out of sleep” Nearer to us (εγγυτερον ημων egguteron hēmōn). Probably so, though ημων hēmōn can be taken equally well with η σωτηρια hē sōtēria (our salvation is nearer). Final salvation, Paul means, whether it comes by the second coming of Christ as they all hoped or by death. It is true of us all. [source]
Usual formula of quotation as in Romans 3:4 with recitative οτι hoti added as in Romans 3:8. Paul here uses a catena or chain of quotations to prove his point in Romans 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Romans 3:10-12 come from Psalm 14:1-3; first half of Romans 3:15-172 as far as εδολιουσαν edoliousan from Psalms 4:9, the second half from Psalm 140:3; Romans 3:14 from Psalm 10:7; 1714031238_91 from an abridgment of Isaiah 59:7.; Romans 3:18 from Psalm 35:1. Paul has given compounded quotations elsewhere (2 Corinthians 6:16; Romans 9:25.,27f; Romans 11:26.,34f.; Romans 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Romans 3:4 in Aleph B, etc. [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; 1 Corinthians 5:1-135 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1714031238_15), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; John 7:43. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Rev., correctly, liberality of your contribution. Κοινωνία communionincludes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of κοινωνέω , Romans 12:13, distributing; Philemon 4:15, communicated. [source]
Beforehand ( πρό ). See on Romans 12:17. The words are from Proverbs 3:4, where the Septuagint reads, take thought for honorable things in the sight of the Lord and of men. [source]
An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luke 18:3; see on Luke 21:22. The word has, however, the sense of requital (see on Romans 12:19; compare 2 Thessalonians 1:8), and carries with it, etymologically, the sense of vindication, as Luke 18:7, Luke 18:8. Bengel remarks that the six results of godly sorrow fall into pairs: clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender. [source]
Present passive participle of τλιβω thlibō as in 2 Corinthians 4:8, but with anacoluthon, for the nominative case agrees not with the genitive ημων hēmōn nor with the accusative ημας hēmas in 2 Corinthians 7:6. It is used as if a principal verb as in 2 Corinthians 9:11; 2 Corinthians 11:6; Romans 12:16 (Moulton, Prolegomena, p. 182; Robertson, Grammar, pp. 1132-35). [source]
Perfect active indicative precisely as in 2 Corinthians 2:13 which see, “has had no relief” (dramatic perfect). Afflicted (τλιβομενοι thlibomenoi). Present passive participle of τλιβω thlibō as in 2 Corinthians 4:8, but with anacoluthon, for the nominative case agrees not with the genitive ημων hēmōn nor with the accusative ημας hēmas in 2 Corinthians 7:6. It is used as if a principal verb as in 2 Corinthians 9:11; 2 Corinthians 11:6; Romans 12:16 (Moulton, Prolegomena, p. 182; Robertson, Grammar, pp. 1132-35). Without were fightings Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1 Corinthians 15:32). Within were fears (εσωτεν ποβοι esōthen phoboi). Same construction. “Mental perturbations” (Augustine) as in 2 Corinthians 11:28. [source]
Diligence, from σπευδω speudō to hasten. Cf. Romans 12:11. Yea (αλλα alla). Not adversative use of αλλα alla but copulative as is common (half dozen examples here). Clearing of yourselves In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Old verb, to plan beforehand (προ pro -) as in Romans 12:17; 1 Timothy 5:8. [source]
Lit. was carried away with them ( συν ). In Paul only here and Romans 12:16, on which see note. In lxx once, Exodus 14:6. [source]
Present active imperative in prohibition, either stop doing it or do not have the habit. See note on Romans 12:19 for this idiom. [source]
The same expression as in Phlippians 2:2, see note. Compare Romans 12:16. The verb φρονέω tobe minded, occurs eleven times in this epistle, and but seventeen times in the rest of the New Testament. [source]
Only here, Matthew 25:26; Romans 12:11, in both instances rendered slothful. From ὀκνέω todelay. Hence, in classical Greek, shrinking, backward, unready. The idea of delay underlies the secondary sense, burdensome, troublesome. It is the vexation arising from weary waiting, and which appears in the middle English irken to tire or to become tired, cognate with the Latin urgere to press, and English irk, irksome, work. [source]
Future passive indicative of megalunō old verb, to make great, from μεγαλυντησεται megas (great). See note on Acts 19:17. In my body (μεγαλυνω en tōi sōmati mou). See note on Romans 12:1. It is harder often to make Christ great in the body than in the spirit. [source]
See note on Romans 12:1. It is harder often to make Christ great in the body than in the spirit. [source]
Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Corinthians Phlippians 2:18, Phlippians 2:23. One of the words, like ταπεινοπρων tapeinos (Matthew 11:29) and υπερεχοντας εαυτων tapeinophrōn (1 Peter 3:8, here alone in N.T.) that Christianity has ennobled and dignified (Acts 20:19). Better than himself (υπερεχω huperechontas heautōn). Present active participle of huperechō in intransitive sense to excel or surpass with the ablative, “excelling themselves.” See Romans 12:10. [source]
Present active participle of huperechō in intransitive sense to excel or surpass with the ablative, “excelling themselves.” See Romans 12:10. [source]
Besides στοιχειν stoichein is the absolute present active infinitive which sometimes occurs instead of the principal verb as in Romans 12:15. Paul means simply this that, having come thus far, the thing to do is to go “in the same path” (τωι αυτωι tōi autōi) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work. [source]
Perfect passive indicative of πληροω plēroō “Classical Greek would hardly use the word in this personal sense” (Kennedy). An odour of a sweet smell (οσμην ευωδιας osmēn euōdias). Οσμη Osmē old word from οζω ozō to smell. Ευωδια Euōdia old word from ευ eu and οζω ozō In Ephesians 5:2 both words come together as here and in 2 Corinthians 2:15 we have ευωδια euōdia (only other N.T. example) and in verse 2 Corinthians 2:16 οσμη osmē twice. Ευωδιας Euōdias here is genitive of quality. Sacrifice Not the act, but the offering as in Romans 12:1. Well-pleasing (ευαρεστον euareston). As in Romans 12:1. [source]
Not the act, but the offering as in Romans 12:1. Well-pleasing (ευαρεστον euareston). As in Romans 12:1. [source]
As in Romans 12:1. [source]
See on Acts 1:14. Compare Acts 2:42, Acts 2:46; Acts 6:4; Romans 12:12; Romans 13:6; 1 Thessalonians 5:17. Rev., correctly, continue steadfastly. [source]
See on Colossians 1:28. The participles teaching and admonishing are used as imperatives, as Romans 12:9-13, Romans 12:16-19; Ephesians 4:2, Ephesians 4:3; Hebrews 13:5; 1 Peter 3:1, 1 Peter 3:7, 1 Peter 3:9, 1 Peter 3:16. [source]
Purpose of the reconciliation. Compare Romans 8:30. See on shewed himself, Acts 1:3. Compare Romans 12:1, where it is used of presenting a sacrifice. [source]
First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. [source]
It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. [source]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε apokatallagēte be ye reconciled like καταλλαγητε katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Comp. Romans href="/desk/?q=ro+12:12&sr=1">Romans 12:12; Ephesians 6:18; Colossians 4:2. [source]
Note μη mē with the aorist subjunctive (negative purpose) αποδωι apodōi from αποδιδωμι apodidōmi to give back. Retaliation, condemned by Jesus (Matthew 5:38-42) and by Paul in Romans 12:17, usually takes the form of “evil for evil,” rather than “good for good” Note idea of exchange in αντι anti [source]
Old word from ενδεικνυμι endeiknumi to point out, result reached (μα ̇ma), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Romans 8:3; Romans 12:1, or in the nominative absolute when ο εστιν ho estin if supplied, would explain it as in Philemon 1:28. This righteous judgment is future and final (2 Thessalonians 1:6-10). [source]
Late verb σημειοω sēmeioō from σημειον sēmeion sign, mark, token. Put a tag on that man. Here only in N.T. “The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period” (Moulton & Milligan‘s Vocabulary). How this is to be done (by letter or in public meeting) Paul does not say. That ye have no company with him (μη συναναμιγνυσται αυτωι mē sunanamignusthai autōi). The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe (αι ̇ai and ε ̇e often being pronounced alike in the Koiné{[28928]}š). The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1 Corinthians 5:9, 1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. To the end that he may be ashamed Purpose clause with ινα hina Second aorist passive subjunctive of εντρεπω entrepō to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one‘s thoughts turned in on oneself. [source]
The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1 Corinthians 5:9, 1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. [source]
The verb N.T.oolxx, oClass. Comp. Romans 11:20; Romans 12:16. [source]
See on Romans 12:17. [source]
Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them. [source]
N.T.oolxx. On the duty of hospitality comp. 1 Timothy 3:2; Matthew 25:35; Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3 John 1:5. [source]
Comp. 1 Timothy 5:24. Ἑπὶ afteror close upon. oP. Once in the disputed verses at the end of Mark (Mark 16:20), and 1 Peter 2:21. Comp. the use of διώκειν pursue Romans 9:30; Romans 12:13; 1 Corinthians 14:1; 1 Thessalonians 5:15. [source]
oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
Accusative case of general reference with δει dei and ειναι einai Old and common verbal One at a time, clearly. Temperate Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα sōphrona). Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα sōphrona). Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. [source]
Present active imperative of κοινωνεω Koinéōneō (from κοινωνος Koinéōnos partner) with μη mē in prohibition with associative instrumental case as in 2 John 1:11; Romans 12:13. On αλλοτριος allotrios (belonging to another) see note on Romans 14:4. Keep thyself pure (σεαυτον αγνον τηρει seauton hagnon tērei). “Keep on keeping thyself pure.” Present active imperative of τηρεω tēreō f0). [source]
Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, “I preached at the instant request of a curate.” So N.T., Romans 12:12, “Continuing instant in prayer.” [source]
Pursue. Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philemon 3:12. [source]
Rend. “may be able both to exhort in the sound teaching.” For δυνατὸς ableor powerful, see on 2 Timothy 1:12. Used by Paul in the phrase εἰ δυνατόν ifit be possible, Romans 12:18; Galatians 4:15: τὸ δυνατόν thatwhich is possible, Romans 9:22: of God, Romans 4:21; Romans 11:23: of men, in the ethical sense, Romans 15:1; 2 Corinthians 12:10; 2 Corinthians 13:9. [source]
Lit. but be not forgetful of doing good and communicating. Ἑυποιΐ̀α beneficenceN.T.oolxx, oClass. For κοινωνία communicationof alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν toimpart, Romans 12:13; Romans 15:27; Philemon 4:15. [source]
Φιλαδελφία in Paul, Romans 12:10; 1 Thessalonians 4:9. As a proper name, Revelation 1:11; Revelation 3:7. It is not necessary to suppose that the admonition implies signs of estrangement among those addressed. Comp. Hebrews 3:13; Hebrews 6:10; Hebrews 10:24; Hebrews 12:12-15. [source]
Comp. lxx, Romans href="/desk/?q=ro+14:19&sr=1">Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends, Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philemon 3:12, Philemon 3:14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22. [source]
Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philemon 4:15. [source]
Lit. be not forgetful of hospitality. Φιλοξενία only here and Romans 12:13. olxx. Φιλόξενος hospitable 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9, and see Clem. Rom. Ad Corinth. x., xi., xii. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called ξένιος , the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: “It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city” (De Off. ii. 18). [source]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
God lives and is true to his word. He quotes Deuteronomy 32:35 (cf. Romans 12:19). For εκδικησις ekdikēsis see Luke 18:7. God is the God of justice. He is patient, but he will punish. And again Deuteronomy 32:36. [source]
Genitive case. Late compound from ευποιος eupoios Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1.; James 1:27) are all inward and ethical. Forget not Prohibition with μη mē and the present middle imperative of επιλαντανω epilanthanō (Hebrews 6:10; Hebrews 13:2). Here with the genitive case. Is well pleased Present passive indicative of ευαρεστεω euaresteō (Hebrews 11:5). With the associative instrumental case τυσιαις thusiais (sacrifices). [source]
No copula, but supply εστο esto “Let your manner of life Alpha privative and πιλος philos and αργυρος arguros The N.T. is full of the peril of money on the character as modern life is also. Content with such things as ye have Present passive participle of αρκεω arkeō to suffice, to be content as in Luke 3:14. Cf. αυταρκης autarkēs in Philemon 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2 Corinthians 1:7) or the participle used as a principal verb as in Romans 12:16. “Contented with the present things” For himself hath said God himself as in Acts 20:33 of Christ. Perfect active indicative as in Hebrews 1:13; Hebrews 4:3.; Hebrews 10:9. The quotation is a free paraphrase of Genesis 28:15; Deuteronomy 31:8; Joshua 1:5; 1 Chronicles 28:20. Philo (de Confus. Ling. 32) has it in this form, “a popular paraphrase” (Moffatt). Note the five negatives strengthening each other A noble promise in times of depression. [source]
The best MSS. read “blood and flesh.” The verb is perfect active indicative of κοινωνεω koinōneō old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans 12:13) or with εν en or εις eis “The children have become partners Second aorist active indicative of μετεχω metechō to have with, a practical synonym for κοινωνεω koinōneō and with the genitive also That he might bring to naught Purpose of the incarnation clearly stated with ινα hina and the first aorist active subjunctive of καταργεω katargeō old word to render idle or ineffective (from κατα αργος kata class="normal greek">κρατος argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power (τουτ εστιν kratos) of the devil over death (paradoxical as it seems), certainly in men‘s fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5.). Note the explanatory tout' estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil‘s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott). [source]
“Not able to sympathize with.” First aorist passive infinitive of συνπατεω sunpatheō late compound verb from the late adjective συνπατος sunpathos (Romans 12:15), both from συνπασχω sunpaschō to suffer with (1 Corinthians 12:26; Romans 8:17), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and Hebrews 10:34). One that hath been tempted Perfect passive participle of πειραζω peirazō as already shown in Hebrews 2:17. Without sin This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have “weaknesses” Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained “undefiled” This is our ground of hope, the sinlessness of Jesus and his real sympathy. [source]
See Romans 12:17. [source]
Rev., like-minded. Only here in New Testament. Compare Romans 12:16; Romans 15:5; Philemon 2:2, etc. Indicating unity of thought and feeling. From ὁμός , one and the same, and φρήν , the mind. [source]
The A. V. has rendered λογικὸν , of the word; but wrongly. It describes the quality of the milk as spiritual or rational, as opposed to literal and ceremonial. In the only other place where it occurs (Romans 12:1) it is rendered reasonable; which Rev. gives here in margin. [source]
Not strong enough. Better, vengeance, as Rev. Compare Luke 18:7; Romans 12:19. [source]
Old compound Old adjective (πιλαδελποι sunπιλοσ αδελπος paschō), in N.T. only here and Romans 12:15. Our “sympathetic” in original sense.Loving as brethren Old compound Late and rare compound (ταπεινοσ πρην eu and splagchnon), in Hippocrates, Apocrypha, in N.T. only here and Ephesians 4:32.Humble minded Late compound (tapeinosphrēn), in Plutarch, Proverbs 29:23, here only in N.T. [source]
Old adjective (πιλαδελποι sunπιλοσ αδελπος paschō), in N.T. only here and Romans 12:15. Our “sympathetic” in original sense. [source]
First aorist (constative) active imperative of επιποτεω epipotheō old verb for intense yearning (Philemon 2:26).The spiritual milk which is without guile (το λογικον αδολον γαλα to logikon adolon gala). Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ).That ye may grow thereby Purpose clause with ινα hina and the first aorist passive subjunctive of αυχανω auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν sōtērian) here is final salvation. [source]
Μη Mē and the present active participle of αποδιδωμι apodidōmi to give back. The same phrase in Romans 12:17 and the same idea in 1 Thessalonians 5:15. Peter may have obtained it from Paul or both from Proverbs 17:13; Proverbs 20:22, “an approximation to Christ‘s repeal of the λεχ ταλιονις lex talionis (Matthew 5:38.) which Plato first opposed among the Greeks” (Hart). Common use of αντι anti for exchange. [source]
Adverbial accusative and crasis (το εναντιον to enantion) of the neuter article and the adjective εναντιος enantios (εν αντιος enευλογουντες antios opposite, Matthew 14:24), “on the contrary.” For ευλογεω eulogountes (present active participle of ευλογειτε eulogeō) see Luke 6:28; Romans 12:14 (imperative οτι εις τουτο εκλητητε eulogeite). [source]
Perfect active indicative of εγγιζω eggizō to draw near, common late verb (from εγγυς eggus), same form used by the Baptist of the Messiah‘s arrival (Matthew 3:2) and by James in James 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1 Peter 1:5.; 1 Peter 4:6) as Jesus did (Mark 14:38) and Paul (1 Thessalonians 5:6), though it is drawing nearer all the time (Romans 12:11), but not at once (2 Thessalonians 2:2). [source]
Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ). [source]
Present middle participle of υποτασσω hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1, 1 Peter 3:7) as in Romans 12:16., or the imperative εστε este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις tois despotais). Dative case of δεσποτης despotēs old word for absolute owner in contrast with δουλος doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
Allusion to 1 Peter 2:23 (Christ‘s own example).But contrariwise blessing (τουναντιον δε ευλογουντες tounantion de eulogountes). Adverbial accusative and crasis (το εναντιον to enantion) of the neuter article and the adjective εναντιος enantios (εν αντιος enευλογουντες antios opposite, Matthew 14:24), “on the contrary.” For ευλογεω eulogountes (present active participle of ευλογειτε eulogeō) see Luke 6:28; Romans 12:14 (imperative οτι εις τουτο εκλητητε eulogeite).For hereunto were ye called See note on 1 Peter 2:21 for this verb and use of ινα ευλογιαν κληρονομησητε eis touto (pointing to the preceding argument).That ye should inherit a blessing (ινα hina eulogian klēronomēsēte). Purpose clause with κληρονομεω hina and the first aorist active subjunctive of klēronomeō a plain reference to Esau, who wanted “to inherit the blessing” (Hebrews 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians 4:22.). [source]
The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]
Indefinite relative with modal εαν ean (= αν an) and the first aorist middle subjunctive of εργαζομαι ergazomai See Colossians 3:23 for both ποιεω poieō and εργαζομαι ergazomai in the same sentence.And strangers withal (και τουτο χενους kai touto xenous). “And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]
“And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]
Compare Luke 18:3; Romans 12:19. [source]
First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Late verbal from ζεω zeō to boil, (Romans 12:11), boiling hot, here only in N.T.I would thou wert (οπελον ης ophelon ēs). Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
Dative case with λατρευω latreuō (present active indicative, old verb, originally to serve for hire λατρον latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]