KJV: Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
YLT: or he who is exhorting -- 'In the exhortation!' he who is sharing -- 'In simplicity!' he who is leading -- 'In diligence?' he who is doing kindness -- 'In cheerfulness.'
Darby: or he that exhorts, in exhortation; he that gives, in simplicity; he that leads, with diligence; he that shews mercy, with cheerfulness.
ASV: or he that exhorteth, to his exhorting: he that giveth, let him do it with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| παρακαλῶν | exhorting |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| παρακλήσει | exhortation |
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Parse: Noun, Dative Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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| μεταδιδοὺς | giving |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: μεταδίδωμι Sense: to impart. |
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| ἁπλότητι | generosity |
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Parse: Noun, Dative Feminine Singular Root: ἁπλότης Sense: singleness, simplicity, sincerity, mental honesty. |
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| προϊστάμενος | leading |
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Parse: Verb, Present Participle Middle, Nominative Masculine Singular Root: προί̈στημι Sense: to set or place before. |
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| σπουδῇ | diligence |
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Parse: Noun, Dative Feminine Singular Root: σπουδή Sense: haste, with haste. |
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| ἐλεῶν | showing mercy |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐλεέω Sense: to have mercy on. |
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| ἱλαρότητι | cheerfulness |
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Parse: Noun, Dative Feminine Singular Root: ἱλαρότης Sense: cheerfulness, readiness of mind. |
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Greek Commentary for Romans 12:8
Aimed at the heart and will. See on consolation, Luke 6:24. Compare 1 Corinthians 14:3; Acts 4:36, where Rev. gives son of exhortation. [source]
Earthly possessions. The preposition μετά indicates sharing with. He that imparteth. Compare Ephesians 4:28; Luke 3:11. [source]
See on single, Matthew 6:22, and compare James 1:5, where it is said that God gives ἁπλῶς simplySee note there. In 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13, the A.V. gives liberality; and in James 1:5, liberally. Rev. accepts this in the last-named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages. [source]
Lit., he that is placed in front. The reference is to any position involving superintendence. No special ecclesiastical office is meant. Compare Titus 3:8, to maintain good works; the idea of presiding over running into that of carrying on or practicing. See note there. Compare also προστάτις succorer Romans 16:2, and see note. [source]
See on Judges 1:3. In Mark 6:25; Luke 1:39, it is rendered haste. In 2 Corinthians 7:11, carefulness (Rev., earnest care ). In 2 Corinthians 7:12, care (Rev., earnest care ). In 2 Corinthians 8:8, forwardness (Rev., earnestness ). In 2 Corinthians 8:16, earnest care. [source]
Only here in the New Testament. It reappears in the Latin hilaritas; English, hilarity, exhilarate. “The joyful eagerness, the amiable grace, the affability going the length of gayety, which make the visitor a sunbeam penetrating into the sick-chamber, and to the heart of the afflicted.” [source]
Reverse Greek Commentary Search for Romans 12:8
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
From παρακαλέω ,call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25(see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning is disputed, as Philemon 2:1, where, as in 1 Corinthians 14:3, it is joined with παραμύθιον or παραμυθία , the meaning of which also varies between incentive and consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers. [source]
Wrong. Render, as Rev., in diligence; see on Romans 12:8. Luther, “in regard to zeal be not lazy.” [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]
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Only here in the New Testament. See on the kindred ἱλαρότης cheerfulnessnote on Romans 12:8. [source]
Better singleness or simplicity of heart. See on Romans 12:8. [source]
Or singleness. See on simplicity, Romans 12:8. It is better to throw the verse into two parallel clauses, instead of making abundance of joy and deep poverty the joint subject of abounded. Render: How that in much proof of affliction was the abundance of their joy, and their deep poverty abounded unto the riches, etc.sa40 [source]
See on diligence, Romans 12:8. Rev., earnest care. [source]
See on simplicity, Romans 12:8. [source]
See on Romans 12:8. Without duplicity or doubleness. [source]
See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 1 Timothy 3:5, 1 Timothy 3:12: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15, 1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6, 2 Corinthians 2:7; 2 Corinthians 7:11, 2 Corinthians 7:12; Galatians 6:1. [source]
Mostly in the Pastorals, but also in Romans 12:8; 1 Thessalonians 5:12. The participle means placed in front. Here in a general sense, but in 1 Thessalonians 1:5of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age. [source]
Present middle participle of προιστημι proistēmi old word to place before and (intransitive as here) to stand before. See note on 1 Thessalonians 5:12; Romans 12:8. [source]
Mostly in Pastorals, and usually in the sense of ruling, as Romans 12:8; 1 Thessalonians 5:12; 1 Timothy 3:4, 1 Timothy 3:5. The sense here is to be forward in. [source]
Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not. It is pure, simple giving of good, without admixture of evil or bitterness. Compare Romans 12:8, where a kindred noun is used: “He that giveth let him do it with simplicity ( ἐν ἁπλότητι ).” Compare, also, Proverbs 10:22. Men often complicate and mar their giving with reproach, or by an assumption of superiority. [source]
Present active imperative of αιτεω aiteō “let him keep on asking.”Of God (παρα του τεου para tou theou). “From (from beside) God,” ablative case with παρα para Liberally (απλως haplōs). This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3).Upbraideth not Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
“From (from beside) God,” ablative case with παρα para Liberally This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3). [source]
Originally, something freely given: a gift of grace ( χάρις )Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, Romans 5:16; Romans 11:29); (b) of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6; Romans 12:6, Romans 12:8). So here. [source]