KJV: Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
YLT: The love unfeigned: abhorring the evil; cleaving to the good;
Darby: Let love be unfeigned; abhorring evil; cleaving to good:
ASV: Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good.
Ἡ | [Let] |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀγάπη | love [be] |
Parse: Noun, Nominative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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ἀνυπόκριτος | unfeigned |
Parse: Adjective, Nominative Feminine Singular Root: ἀνυπόκριτος Sense: unfeigned, undisguised, sincere. |
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ἀποστυγοῦντες | abhorring |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀποστυγέω Sense: to dislike, abhor, have a horror of. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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πονηρόν | evil |
Parse: Adjective, Accusative Neuter Singular Root: πονηρός Sense: full of labours, annoyances, hardships. |
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κολλώμενοι | cleaving to |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: κολλάω Sense: to glue, to glue together, cement, fasten together. |
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τῷ | - |
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἀγαθῷ | good |
Parse: Adjective, Dative Neuter Singular Root: ἀγαθός Sense: of good constitution or nature. |
Greek Commentary for Romans 12:9
Late double compound adjective for which see note on 2 Corinthians 6:6. Hypocritical or pretended love is no love at all as Paul describes αγαπη agapē in 1 Corinthians 13:1-13. [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]
The article has the force of your. See on loveth, John 5:20. [source]
Rev., without hypocrisy. See on hypocrites, Matthew 23:13. [source]
Lit., abhorring. The only simple verb for hate in the New Testament is μισέω . Στυγέω , quite frequent in the classics, does not occur except in this compound, which is found only here. The kindred adjective στυγητός hatefulis found 1 Timothy 3:3. The original distinction between μισέω and στυγέω is that the former denotes concealed and cherished hatred, and the latter hatred expressed. The preposition ἀπό awayfrom, may either denote separation or be merely intensive. An intense sentiment is meant: loathing. [source]
See on joined himself, Luke 15:15. Compare Acts 17:34; 1 Corinthians 6:16. [source]
Reverse Greek Commentary Search for Romans 12:9
See on Luke 15:15; and Luke 10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have “joined himself” to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons “clave to” Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16. [source]
Late and rare word (α a privative and υποκριτος hupokritos from υποκρινομαι hupokrinomai) This is the only love that is worth while (Romans 12:9). [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]
Possibly, from the evil one. Τὸ πονηρόν evilis found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See Matthew 13:19, Matthew 13:38; Ephesians 6:16; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18. In lxx, τὸ πονηρόν evil is very common: ὁ πονηρὸς a few times, but always of men. See Deuteronomy 24:7; Esther 7:6; Job 21:30. In Tobit 3:8,17, τὸ πονηρόν δαιμόνιον thewicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. [source]
(correct rendition), with a play (paronomasia) on πιστις pistis by πιστος pistos as in Romans 3:3 we have a word-play on απιστεω apisteō and απιστια apistia The Lord can be counted on, however perverse men may be. From the evil one (απο του πονηρου apo tou ponērou). Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου tou ponērou is neuter (evil) like to πονηρον ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος ho ponēros (the evil one) in 1 John 5:18 and του πονηρου tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]
Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου tou ponērou is neuter (evil) like to πονηρον ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος ho ponēros (the evil one) in 1 John 5:18 and του πονηρου tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]
Ἁνυπόκριτος unfeignedtwice in Paul, Romans 12:9; 2 Corinthians 6:6, both times as an attribute of love. In James 3:17, it is an attribute of wisdom, and in 1 Peter 1:22, of brotherly love. Notice the triad, love, conscience, faith. There is nothing un-Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In 1 Corinthians 8:7, 1 Corinthians 8:10, 1 Corinthians 8:12, conscience is associated with knowledge. [source]
Not “questionings.” Romans 13:9. “Three conditions for the growth of love” (Parry): “Out of a pure heart” (εκ καταρας καρδιας ek katharas kardias O.T. conception), “and a good conscience” (και συνειδησεως αγατης kai suneidēseōs agathēs for which see note on Romans 2:15), “and faith unfeigned” (και πιστεως ανυποκριτου kai pisteōs anupokritou late compound verbal in 2 Corinthians 6:6; Romans 12:9). [source]
Late compound for which see note on 2 Corinthians 6:6; Romans 12:9. Dwelt (ενωικησεν enōikēsen). First aorist active indicative of ενοικεω enoikeō old verb, in N.T. only in Paul (Romans 8:11; Colossians 3:16). First Adverb, not adjective In thy grandmother Lois (εν τηι μαμμηι Λωιδι en tēi mammēi Lōidi). Old word, originally the infantile word for μητηρ mētēr (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy‘s mother, since Timothy‘s father was a Greek (Acts 16:1). Probably both grandmother and mother became Christians. I am persuaded Perfect passive indicative of πειτω peithō “I stand persuaded.” In the Pastorals only here and 2 Timothy 1:12, common in Paul‘s other writings (Romans 8:38, etc.). [source]
Old adjective Practical help (James 2:13, James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Old adjective from ειρηνη eirēnē (peace), loving peace here, bringing peace in Hebrews 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil‘s peace of surrender.Gentle (επιεικης epieikēs). Old adjective (from εικος eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly.Easy to be entreated Old adjective Practical help (James 2:13, James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]