KJV: For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
YLT: for even the Christ did not please himself, but, according as it hath been written, 'The reproaches of those reproaching Thee fell upon me;'
Darby: For the Christ also did not please himself; but according as it is written, The reproaches of them that reproach thee have fallen upon me.
ASV: For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.
| καὶ | Even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστὸς | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ἑαυτῷ | Himself |
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Parse: Reflexive Pronoun, Dative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| ἤρεσεν | pleased |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀρέσκω Sense: to please. |
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| γέγραπται | it has been written |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ὀνειδισμοὶ | reproaches |
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Parse: Noun, Nominative Masculine Plural Root: ὀνειδισμός Sense: a reproach. |
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| τῶν | of those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ὀνειδιζόντων | reproaching |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ὀνειδίζω Sense: to reproach, upbraid, revile. |
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| ἐπέπεσαν | have fallen |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπιπίπτω Sense: to fall upon, to rush or press upon. |
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| ἐμέ | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Romans 15:3
Aorist active indicative of αρεσκω areskō with the usual dative. The supreme example for Christians. See Romans 14:15. He quotes Psalm 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others. [source]
Reverse Greek Commentary Search for Romans 15:3
According to each one (item) and the adverbial phrase used as an accusative after the verb εχηγειτο exēgeito as Demosthenes does (1265), though it could be like κατ ενα εκαστος kath' hena hekastos in Ephesians 5:33. Which (ων hōn). Genitive attracted from α ha (accusative) into the case of the unexpressed antecedent τουτων toutōn God had wrought Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (Acts 21:17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. “It looks as though his misgiving as to its reception (Romans 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea” (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions. [source]
Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (Acts 21:17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. “It looks as though his misgiving as to its reception (Romans 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea” (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions. [source]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Zealots (substantive) rather than zealous (adjective) with objective genitive The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Genitive case of the two words in Romans 15:4 used to describe God who uses the Scriptures to reveal himself to us. See note on 2 Corinthians 1:3 for this idea; Romans 15:13 for “the God of hope”; Romans 15:33 for “the God of peace.” [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; John 7:43 (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 (1 Corinthians 5:1-13), 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; Galatians 6:1. 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]
Elliptical sentence like Romans 15:3 where γεγονεν gegonen (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the Apocalypse of Elias and Jerome finds it also in the Ascension of Isaiah. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the lxx text of Isa 64:4 and cites it as a Christian saying. It is likely that Paul here combines freely Isaiah 64:4; Isaiah 65:17; Isaiah 52:15 in a sort of catena or free chain of quotations as he does in Romans 3:10-18. There is also an anacoluthon for α ha (which things) occurs as the direct object (accusative) with ειδεν eiden (saw) and ηκουσαν ēkousan (heard), but as the subject (nominative) with ανεβη anebē (entered, second aorist active indicative of αναβαινω anabainō to go up). [source]
Rev., acceptable. Paul uses for the simple adjective of the Septuagint a compound “well -received,” which is stronger, and which occurs mostly in his own writings. See Romans 15:16, Romans 15:31; 1 Peter 2:5; and compare acceptable year, Luke 4:19. [source]
Comp. love of the Spirit, Romans 15:30. In Class. φιλεῖν is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to μισεῖν or ἐχθαίρειν tohate. It occasionally acquires from the context a sensual flavor, as Hom. Od. xviii. 325; Hdt. iv. 176, thus running into the sense of ἐρᾶν which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Στέργειν (not in N.T., lxx, Sirach 27:17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike φιλεῖν , it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. ix. 7,3) speaks of poets as loving ( στέργοντες ) their own poems as their children. See also Eurip. Med. 87. Ἁγαπᾶν is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ἐρᾶν . It is not, like φιλεῖν , attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While φιλεῖν contemplates the person, ἀγαπᾶν contemplates the attributes and character, and gives an account of its inclination. Ἁγαπᾶν is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between ἀγαπᾶν and φιλεῖν is often very subtle, and well-nigh impossible to express. In N.T. ἐπιθυμαῖν todesire or lust is used instead of ἐρᾶν . In lxx ἀγαπᾶν is far more common than φιλεῖν . Φιλεῖν occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while ἀγαπᾶν is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness, devouring words, cursing, death, silver. -DIVIDER- -DIVIDER- The noun ἀγάπη , oClass., was apparently created by the lxx, although it is found there only 19 times. It first comes into habitual use in Christian writings. In N.T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with φίλος , as φιλαδελφία, φιλαργυρία, φιλανθρωπία . Both verbs, φιλεῖν and ἀγαπᾶν occur, but ἀγαπᾶν more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ἀγαπᾶν . The distinction is rather between ἀγαπᾶν and ἐπιθυμεῖν than between ἀγαπᾶν and φιλεῖν . Love, in this passage, is that fruit of the Spirit which dominates all the others. See Galatians 5:13, Galatians 5:14. Comp. 1 Corinthians 13:1-13; 1 John 2:5, 1 John 2:9-11; 1 John 3:11, 1 John 3:14-16; 1 John 4:7-11, 1 John 4:16-21; 1 John 5:1-3. [source]
The genitive, governed by the preceding διὰ byor through. The idea is the same as an apostle by the will of God: 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1. Διὰ is used of secondary agency, as Matthew 1:22; Matthew 11:2; Luke 1:70; Acts 1:16; Hebrews 1:2. But we find διὰ θελήματος θεοῦ bythe will of God, Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1, etc., and διὰ θεοῦ byGod, Galatians 4:7. Also δἰ οὗ (God), 1 Corinthians 1:9; Hebrews 2:10. [source]
Rev., striving. See on Colossians 1:29; see on Colossians 2:1. Compare Romans 15:30. [source]
The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul‘s Epistles (2 Corinthians 13:11; Romans 15:33; Romans 16:20; Philemon 4:9) and the Lord of peace in 2 Thessalonians 3:6. [source]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
By Paul in Romans 15:3: only here in Pastorals: three times in Hebrews. [source]
PastoCompare ἀποδοχή acceptation 1 Timothy 1:15, and Paul's εὐρόσδεκτος acceptable Romans 15:16, Romans 15:31; 2 Corinthians 6:2; 2 Corinthians 7:12. [source]
Late word from ονειδιζω oneidizō See note on Romans 15:3. The snare of the devil (παγιδα του διαβολου pagida tou diabolou). Here subjective genitive, snare set by the devil. Παγις Pagis old word from πηγνυμι pēgnumi to make fast. So a snare for birds (Luke 21:35), any sudden trap (Romans 11:9), of sin (1 Timothy 6:9), of the devil (1 Timothy 3:7; 2 Timothy 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit 1 Timothy 3:6, money 1 Timothy 6:9, women, ambition). [source]
Not an O.T. phrase, and found only in Paul and Hebrews. See Romans 15:33; Romans 16:20; 1 Corinthians 14:33; Philemon 4:9, 1 Thessalonians 5:23; 2 Thessalonians 3:16. The phrase signifies God who is the author and giver of peace. [source]
The participle gives the reason for his choice of affliction instead of sin: since he esteemed. “The reproach of Christ” is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Romans 15:3; Hebrews 13:13; 2 Corinthians 1:5; Colossians 1:24; Philemon 3:14; 1 Peter 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ. [source]
Accusative of general reference Late verb to bring upon the stage, to hold up to derision. See Paul‘s use of τεατρον theatron of himself in 1 Corinthians 4:9. By reproaches and afflictions Instrumental case. See Romans 15:3. Partakers Partners (Luke 5:10) with those So used Present middle articular participle of αναστρεπω anastrephō to conduct oneself (2 Corinthians 1:12). [source]