KJV: Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
YLT: And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;
Darby: Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.
ASV: Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:
Οἴδαμεν | We know |
Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ὅσα | whatever |
Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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νόμος | law |
Parse: Noun, Nominative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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λέγει | says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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τοῖς | to those |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἐν | under |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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νόμῳ | law |
Parse: Noun, Dative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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λαλεῖ | it speaks |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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πᾶν | every |
Parse: Adjective, Nominative Neuter Singular Root: πᾶς Sense: individually. |
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στόμα | mouth |
Parse: Noun, Nominative Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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φραγῇ | may be stopped |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: φράσσω Sense: to fence in, block up, stop up, close up. |
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ὑπόδικος | under judgment |
Parse: Adjective, Nominative Masculine Singular Root: ὑπόδικος Sense: under judgment, one who lost his suit. |
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γένηται | may be |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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κόσμος | world |
Parse: Noun, Nominative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | to God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for Romans 3:19
Purpose clause with ινα hina and second aorist passive subjunctive of πρασσω phrassō old verb to fence in, to block up. See note on 2 Corinthians 11:10. Stopping mouths is a difficult business. See note on Titus 1:11 where Paul uses επιστομιζειν epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (τοις εν τωι νομωι tois en tōi nomōi), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Romans 1:18-32. [source]
“That all the world (Jew as well as Gentile) may become (γενηται genētai) answerable (υποδικος hupodikos old forensic word, here only in N.T.) to God (dative case τωι τεωι tōi theōi).” Every one is “liable to God,” in God‘s court. [source]
Often in Paul, of a thing generally conceded. [source]
See on Matthew 28:18. The former contemplates the substance, the latter the expression of the law. [source]
Lit., fenced up. The effect of overwhelming evidence upon an accused party in court. [source]
Rev., brought under the judgment of God. Ὑπόδικος underjudgment, occurs only here. In classical Greek it signifies brought to trial or liable to be tried. So Plato, “Laws,” 846, of a magistrate imposing unjust penalties. “Let him be liable to pay double to the injured party.” Id., 879, “The freeman who conspired with the slave shall be liable to be made a slave.” The rendering brought under judgment regards God as the judge; but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God. [source]
Reverse Greek Commentary Search for Romans 3:19
is fenced in places from πρασσω phrassō to fence in (Romans 3:19).Compel (αναγκασον anagkason). First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12.That my house may be filled First aorist passive subjunctive of γεμιζω gemizō to fill full, old verb from γεμω gemō to be full. Effective aorist. Subjunctive with ινα hina in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25). Bengel says: Nec natura nec gratia patitur vacuum. [source]
The word is sometimes used in the New Testament of other scriptures. See John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. [source]
Periphrastic perfect passive indicative of γραπω graphō (as in John 2:17) in place of the usual γεγραπται gegraptai “Does it not stand written?” In your law From Psalm 82:6. The term νομος nomos (law) applying here to the entire O.T. as in John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. Aleph D Syr-sin. omit υμων humōn but needlessly. We have it already so from Jesus in John 8:17. They posed as the special custodians of the O.T. I said Recitative οτι hoti before a direct quotation like our quotation marks. Ειπα Eipa is a late second aorist form of indicative with -α a instead of -ον on Ye are gods Another direct quotation after ειπα eipa but without οτι hoti The judges of Israel abused their office and God is represented in Psalm 82:6 as calling them “gods” (τεοι theoi elohim) because they were God‘s representatives. See the same use of elohim in Exodus 21:6; Exodus 22:9, Exodus 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way. [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Lit., this boasting shall not be blocked up as regards me. The boasting is that of preaching gratuitously. For the verb, compare Romans 3:19; Hebrews 11:33. [source]
In a different sense, referring to the O.T. For a similar double sense see Romans 3:19. For νόμος as a designation of the O.T. generally, see 1 Corinthians 14:21; John 10:24; John 11:34; John 15:25. [source]
The A.V. omits δὲ which is wanting in some Mss. Δὲ not oppositional as commonly explained: “Ye did not injure me, but on the contrary ye know, etc.”; but introducing an explanation of ye did not injure me by reference to the fact that they might easily have been moved to do him wrong by the unfavorable circumstances under which he first preached the gospel to them (through infirmity of the flesh). The formulas οἶδα δὲ , οἴδαμεν δὲ , οἴδατε δὲ , are habitually used by Paul to introduce an explanation of what precedes, from a new point of view. See Romans 2:2; Romans 3:19; Romans 15:29; Philemon 4:15. The general sense therefore is: “Ye did not wrong me at all as you might easily have been moved to do; for ( δὲ ) you know in what an unfavorable light my infirmities placed me when I first came among you.” [source]
See on Luke href="/desk/?q=lu+2:1&sr=1">Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Ephesians 2:15. [source]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
The verb means to fence in; block up. Rare in N.T. See Romans 3:19; 2 Corinthians 11:10, and comp. φραγμός afence, Matthew 21:33; Ephesians 2:14. Occasionally in lxx, as Job 38:8; Proverbs 21:13; Zechariah 14:5. The reference is no doubt to Daniel, Daniel 6:22; comp. 1 Maccabees 2:60. [source]