The Meaning of Romans 8:3 Explained

Romans 8:3

KJV: For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

YLT: for what the law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn the sin in the flesh,

Darby: For what the law could not do, in that it was weak through the flesh, God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh,

ASV: For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh:

KJV Reverse Interlinear

For  what the law  could not do,  in  that  it was weak  through  the flesh,  God  sending  his own  Son  in  the likeness  of sinful  flesh,  and  for  sin,  condemned  sin  in  the flesh: 

What does Romans 8:3 Mean?

Study Notes

sin
Sin.
grace
Grace (in salvation). ( Romans 5:2 ); ( Romans 5:15-21 ); ( Romans 11:5-6 ); ( Romans 3:24 ).
( See Scofield John 1:17 ).
"Sin" in Romans 6, 7 is the nature in distinction from "sins," which are manifestations of that nature.
Compare ( 1 John 1:8 ) with ( 1 John 1:10 ), where this distinction also appears.
grace
Grace (in salvation). ( Romans 5:2 ); ( Romans 5:15-21 ); ( Romans 11:5-6 ); ( Romans 3:24 ).
( See Scofield John 1:17 ).

Verse Meaning

The Mosaic Law cannot set us free from sin and death ( Romans 8:2; cf. ch7) because its only appeal is to the basic nature of man. It urges us intellectually to obey God, but it does not provide sufficient power for obedience. Fortunately God sent His own Song of Solomon , out of the depths of His love, to deal effectively with sin.
Paul referred to both the person and work of Christ in this verse. Jesus Christ came "in the likeness of sinful flesh" (cf. Philippians 2:7), not "in sinful flesh" or "in the likeness of flesh." He was both sinless and a real person.
"For sin," the literal Greek rendering, has a wider connotation than "as an offering for sin" or "a sin offering" and is the better translation. The Law could not deal with sin. Consequently God sent His own Son to do so. That is the point of the verse.
"The battle was joined and the triumph secured in that same flesh which in us is the seat and agent of sin." [1]
"The "law of double jeopardy" states that a man cannot be tried twice for the same crime. Since Jesus Christ paid the penalty for your sins, and since you are "in Christ," God will not condemn you." [2]
"The law of double jeopardy" is a universally recognized principle of justice.

Context Summary

Romans 8:1-9 - New Life In The Spirit
This may fitly be called the "chapter of the Holy Spirit." The Apostle has carefully kept this great theme in the background till he has well prepared the ground, by showing us our inability to attain our ideals apart from reinforcements of divine energy. Here is the motive power to drive our machinery! Here is the life-giving power of spring, which shall cause the seeds buried within us to burst forth in the garden of the Lord! See Isaiah 61:10-11.
There is no need to live in perpetual self-condemnation. As the living bird, obeying the laws of flight, is superior to the down-pull of gravitation, so where the life of Jesus is wrought and sustained in the heart by the incessant communications of the Holy Spirit, victory is given us over the perpetual down-pull of sin. We can only hate the spirit that crucified our Lord. The believer reckons himself dead to it, but alive to each prompting of God's Holy Spirit. Life, and peace, and righteousness dwell in the temple within. A more perfect goodness is thus produced in us than any external obedience to Sinai's code could ever have achieved. [source]

Chapter Summary: Romans 8

1  Those who are in Christ are free from condemnation
5  What harm comes of the flesh;
13  and what good of the Spirit
19  The glorious deliverance the creation longs for,
29  was beforehand decreed from God
38  Nothing can sever us from his love

Greek Commentary for Romans 8:3

That the law could not do [το αδυνατον του νομου]
Literally, “the impossibility of the law” as shown in 7:7-24, either nominative absolute or accusative of general reference. No syntactical connection with the rest of the sentence. [source]
In that [εν ωι]
“Wherein.” It was weak (ηστενει — ēsthenei). Imperfect active, continued weak as already shown. In the likeness of sinful flesh For “likeness” see note on Philemon 2:7, a real man, but more than man for God‘s “own Son.” Two genitives “of flesh of sin” (marked by sin), that is the flesh of man is, but not the flesh of Jesus. And for sin (και περι αμαρτιας — kai peri hamartias). Condensed phrase, God sent his Son also concerning sin (our sin). Condemned sin in the flesh First aorist active indicative of κατακρινω — katakrinō He condemned the sin of men and the condemnation took place in the flesh of Jesus. If the article την — tēn had been repeated before εν τηι σαρκι — en tēi sarki Paul would have affirmed sin in the flesh of Jesus, but he carefully avoided that (Robertson, Grammar, p. 784). [source]
It was weak [ηστενει]
Imperfect active, continued weak as already shown. [source]
In the likeness of sinful flesh [εν ομοιωματι σαρκος αμαρτιας]
For “likeness” see note on Philemon 2:7, a real man, but more than man for God‘s “own Son.” Two genitives “of flesh of sin” (marked by sin), that is the flesh of man is, but not the flesh of Jesus. And for sin (και περι αμαρτιας — kai peri hamartias). Condensed phrase, God sent his Son also concerning sin (our sin). Condemned sin in the flesh First aorist active indicative of κατακρινω — katakrinō He condemned the sin of men and the condemnation took place in the flesh of Jesus. If the article την — tēn had been repeated before εν τηι σαρκι — en tēi sarki Paul would have affirmed sin in the flesh of Jesus, but he carefully avoided that (Robertson, Grammar, p. 784). [source]
And for sin [και περι αμαρτιας]
Condensed phrase, God sent his Son also concerning sin (our sin). [source]
Condemned sin in the flesh [κατεκρινε την αμαρτιαν εν τηι σαρκι]
First aorist active indicative of κατακρινω — katakrinō He condemned the sin of men and the condemnation took place in the flesh of Jesus. If the article την — tēn had been repeated before εν τηι σαρκι — en tēi sarki Paul would have affirmed sin in the flesh of Jesus, but he carefully avoided that (Robertson, Grammar, p. 784). [source]
What the law could not do [τὸ ἀδύνατον τοῦ νόμου]
Lit., the impossible (thing ) of the law. An absolute nominative in apposition with the divine act - condemned sin. God condemned sin which condemnation was an impossible thing on the part of the law. The words stand first in the Greek order for emphasis. [source]
In the likeness of sinful flesh []
Lit., of the flesh of sin. The choice of words is especially noteworthy. Paul does not say simply, “He came in flesh ” (1 John 4:2; 1 Timothy 3:16), for this would not have expressed the bond between Christ's manhood and sin. Not in the flesh of sin, which would have represented Him as partaking of sin. Not in the likeness of flesh, since He was really and entirely human; but, in the likeness of the flesh of sin: really human, conformed in appearance to the flesh whose characteristic is sin, yet sinless. “Christ appeared in a body which was like that of other men in so far as it consisted of flesh, and was unlike in so far as the flesh was not flesh of sin ” (Dickson). [source]
For sin [περὶ ἁμαρτίας]
The preposition expresses the whole relation of the mission of Christ to sin. The special relation is stated in condemned. For sin - to atone, to destroy, to save and sanctify its victims. [source]
Condemned []
Deposed from its dominion, a thing impossible to the law, which could pronounce judgment and inflict penalty, but not dethrone. Christ's holy character was a condemnation of unholiness. Construe in the flesh with condemned. [source]

Reverse Greek Commentary Search for Romans 8:3

Mark 16:19 Sat down at the right hand of God [εκατισεν εκ δεχιων του τεου]
Swete notes that the author “passes beyond the field of history into that of theology,” an early and most cherished belief (Acts 7:55.; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21). [source]
Luke 7:21 He gave [ἐχαρίσατο]
More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on χάρις , favor, Luke 1:30; and compare freely give, Romans 8:32. Also, 1 Corinthians 2:12. [source]
John 5:45 I will accuse [κατηγορήσω]
From κατά , against, and ἀγορεύω , to speak in the assembly ( ἀγορά ). Hence, properly, to bring an accusation in court. John uses no other verb for accuse, and this only here, John 8:6, and Revelation 12:10. Once in the New Testament διαβάλλω occurs (Luke 16:1, on which see note), signifying malicious accusation, and secret, as distinguished from public, accusation ( κατηγορία ). Αἰτιάομαι occurs once in the compound προῃτιασάμεθα , we before laid to the charge (Romans 3:9). This has reference especially to the ground of accusation ( αἰτία ). Ἑγκαλέω occurs only in Acts, with the exception of Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. [source]
John 16:33 Be of good cheer [ταρσειτε]
Imperative active from ταρσος — tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται — nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν — tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
John 16:33 I have overcome the world [εγω νενικηκα τον κοσμον]
Perfect active indicative of τετελεσται — nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν — tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
John 17:9 I pray [εγω ερωτω]
Request, not question, as in John 16:23. Not for the world Now at this point in the prayer Christ means. In John 17:19 Jesus does pray for the world (for future believers) that it may believe (John 17:21). God loves the whole world (John 3:16). Christ died for sinners (Romans 5:8) and prayed for sinners (Luke 23:34) and intercedes for sinners (1 John 2:1.; Romans 8:34; Hebrews 7:25). For those whom A condensed and common Greek idiom for περι τουτων ους — peri toutōn hous with τουτων — toutōn (the demonstrative antecedent) omitted and the relative ους — hous attracted from the accusative ους — hous (object of δεδωκας — dedōkas) to the case (genitive) of the omitted antecedent. [source]
John 1:14 And the Word became flesh [και ο λογος σαρχ εγενετο]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην — ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ — sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο — egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω — skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι — theaomai (from τεα — thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι — theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους — monogenous or with πατρος — patros In John 3:16; 1 John 4:9 we have τον μονογενη — ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ — patēr of God in relation to the Logos. Μονογενης — Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν — doxan (or genitive with μονογενους — monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης — plērēs can agree with the subject of εσκηνωσεν — eskēnōsen Of grace and truth Curiously this great word χαρις — charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια — alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
John 16:33 That in me ye may have peace [ινα εν εμοι ειρηνην εχητε]
Present active subjunctive of εχω — echō “that ye may keep on having peace in me,” even when I am put to death, peace to be found nowhere save in me (John 14:27). Be of good cheer Imperative active from ταρσος — tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται — nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν — tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
John 3:18 Is not judged [ου κρινεται]
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω — krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω — pisteuō has taken a permanent attitude of refusal. Here οτι μη — hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων — ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν — hoti ou pepisteuken gives the reason objectively (ου — ou instead of μη — mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα — eis to onoma with πιστευω — pisteuō (believing on the name) and John 1:14 for μονογενους — monogenous (only begotten) and also John 3:16. [source]
John 5:45 Think not [μη δοκειτε]
Prohibition with μη — mē and the present imperative. See on John 5:39 for δοκεω — dokeō for mistaken opinions in John. I will accuse you Emphasis on εγω — egō (I). Future active indicative of κατηγορεω — katēgoreō See Romans 3:9 for προαιτιαομαι — proaitiaomai for making previous charge and Luke 16:1 for διαβαλλω — diaballō a secret malicious accusation, and Romans 8:33 for εγκαλεω — egkaleō for public charge, not necessarily before tribunal. Even Moses No “even” in the Greek. On whom ye have set your hope Perfect active indicative of ελπιζω — elpizō state of repose in Moses. Only example of ελπιζω — elpizō in John. See 2 Corinthians 1:10 for use of εις — eis with ελπιζω — elpizō instead of the usual επι — epi (1 Timothy 4:10). [source]
Acts 25:24 Made suit to me [ενετυχον μοι]
Second aorist active indicative of εντυγχανω — entugchanō old verb to fall in with a person, to go to meet for consultation or supplication as here. Common in old Greek and Koiné{[28928]}š Cf. Romans 8:27, Romans 8:34. See εντευχις — enteuxis (petition) 1 Timothy 2:1. Papyri give many examples of the technical sense of εντευχις — enteuxis as petition (Deissmann, Bible Studies, p. 121). Some MSS. have plural here ενετυχον — enetuchon rather than the singular ενετυχεν — enetuchen Crying (βοωντες — boōntes). Yelling and demanding with loud voices. That he ought not to live any longer Indirect command (demand) with the infinitive δειν — dein for δει — dei (it is necessary). The double negative (μημηκετι — mē̇̇mēketi) with ζηιν — zēin intensifies the demand. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
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-
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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-
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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-
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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-
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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-
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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-
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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-
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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-
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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-
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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]

Romans 4:3 It was counted for righteousness [ἐλογίσθη εἰς δικαιοσύνην]
For the phrase λογίζεσθαι εἰς toreckon unto, compare Romans 2:26; Romans 9:8, where εἰς is rendered for. The verb is also used with ὡς asSo Romans 8:36; 1 Corinthians 4:1. So in Sept., εἰς , Psalm 56:1-13:31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17: ὡς . Genesis 31:15; Job 41:20; Psalm 44:22; Isaiah 5:28; Isaiah 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Romans 4:5. [source]
Romans 4:25 Was delivered [παρεδόθη]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Romans 4:17 Calleth [καλοῦντος]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER-
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2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER-
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3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER-
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4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER-
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5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER-
-DIVIDER-
In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER-
-DIVIDER-
[source]

Romans 4:1 What shall we say? [τι ἐροῦμεν]
See Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory. [source]
Romans 2:9 Tribulation and anguish [θλῖψις καὶ στενοχωρία]
For tribulation, see on Matthew 13:21. Στενοχωρία anguishwhich occurs only in Paul (Romans 8:35; 2 Corinthians 6:4; 2 Corinthians 12:10), literally means narrowness of place. The dominant idea is constraint. In Deuteronomy 28:53, Deuteronomy 28:57, it describes the confinement of a siege. Trench remarks: “The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is expressed in the Psalms and elsewhere, as a bringing into a large room,” Psalm 118:5; 2 Samuel 22:20. Aquinas says: loetitia est latitia, joy is breadth. [source]
Romans 11:4 Answer [χρηματισμός]
Only here in the New Testament. For the kindred verb χρηματίζω warnsee on Matthew 2:12; see on Luke 2:26; see on Acts 10:22. Compare Romans 8:3. The word means an oracular answer. In the New Testament the verb is commonly rendered warn. [source]
Romans 11:13 I magnify mine office [τὴν διακονίαν μου δοξάζω]
Lit., I glorify my ministry, as Rev. Not I praise, but I honor by the faithful discharge of its duties. He implies, however, that the office is a glorious one. The verb, which occurs about sixty times in the New Testament, most frequently in John, is used, with very few exceptions, of glorifying God or Christ. In Romans 8:30, of God's elect. In 1 Corinthians 12:26, of the members of the body. In Revelation 18:7, of Babylon. For ministry, see on minister, Matthew 20:26. [source]
Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
-DIVIDER-
Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
-DIVIDER-
2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
-DIVIDER-
A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Romans 11:2 Wot ye not? [ουκ οιδατε]
“Know ye not?” Why keep the old English “wot”? Of Elijah (εν Ελειαι — en Eleiāi). “In the case of Elijah.” Cf. “in the bush” (Mark 12:26). He pleadeth See Romans 8:27. Εντυγχανω — Entugchanō means to happen on one and so to converse with (Acts 25:24), to plead for (Romans 8:27, Romans 8:34), to plead against as here with κατα — kata but the “against” is in κατα — kata f0). [source]
Romans 11:2 He pleadeth [εντυγχανει]
See Romans 8:27. Εντυγχανω — Entugchanō means to happen on one and so to converse with (Acts 25:24), to plead for (Romans 8:27, Romans 8:34), to plead against as here with κατα — kata but the “against” is in κατα — kata f0). [source]
Romans 11:33 O the depth [Ο βατος]
Exclamation with omega and the nominative case of βατος — bathos (see note on 2 Corinthians 8:2; Romans 8:39). Paul‘s argument concerning God‘s elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God‘s wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words. [source]
Romans 4:1 What then shall we say? [τι ουν ερουμεν]
Paul is fond of this rhetorical question (Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30). [source]
Romans 8:31 For these things [προς ταυτα]
From Romans 8:12 on Paul has made a triumphant presentation of the reasons for the certainty of final sanctification of the sons of God. He has reached the climax with glorification But Paul lets the objector have his say as he usually does so that in Romans 8:31-39 he considers the objections. [source]
Romans 8:39 To separate us [ημας χωρισαι]
Aorist active infinitive of χοριζω — chorizō (same verb as in Romans 8:35). God‘s love is victor over all possible foes, “God‘s love that is in Christ Jesus.” Paul has reached the mountain top. He has really completed his great argument concerning the God-kind of righteousness save for its bearing on some special problems. The first of these concerns the fact that the Jews (God‘s chosen people) have so largely rejected the gospel (chapters 9-11). [source]
Romans 9:24 Called - of []
Compare Romans 8:30. For of, read from ( ἐξ ), as Rev. From among. [source]
Romans 8:14 Sons of God [υιοι τεου]
In the full sense of this term. In Romans 8:16 we have τεκνα τεου — tekna theou (children of God). Hence no great distinction can be drawn between υιος — huios and τεκνον — teknon The truth is that υιος — huios is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God‘s Son (Romans 8:3). But in the widest sense all men are “the offspring” (γενος — genos) of God as shown in Acts 17:28 by Paul. But in the special sense here only those are “sons of God” who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, “the sons of Abraham” (υιοι Αβρααμ — huioi Abraam Galatians 3:7), the children of faith. [source]
1 Corinthians 3:22 Things present [ἐνεστῶτα]
See on Romans 8:38. [source]
1 Corinthians 15:31 I die daily []
I am in constant peril of my life. Compare 2 Corinthians 4:11; 2 Corinthians 11:23; Romans 8:36. So Clytaemnestra: “I have no rest by night, nor can I snatch from the day a sweet moment of repose to enfold me; but Time, ever standing over me, was as a jailer who conducted me to death” (Sophocles, “Electra,” 780,781). And Philo: “And each day, nay, each hour, I die beforehand, enduring many deaths instead of one, the last.” [source]
1 Corinthians 1:8 Blameless [ἀνεγκλήτους]
Used by Paul only. In apposition with you. Rev., unreprovable. The kindred verb ἐγκαλέω occurs only in Acts and Romans. See on Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. Hence the word here points to appearance at God's bar. [source]
1 Corinthians 1:8 Unto the end [εως τελους]
End of the age till Jesus comes, final preservation of the saints. That ye be unreproveable (ανεγκλητους — anegklētous). Alpha privative and εγκαλεω — egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας — humas (you) without ωστε — hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
1 Corinthians 1:8 That ye be unreproveable [ανεγκλητους]
Alpha privative and εγκαλεω — egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας — humas (you) without ωστε — hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
1 Corinthians 1:9 God is faithful [πιστος ο τεος]
This is the ground of Paul‘s confidence as he loves to say (1 Thessalonians 5:24; 1 Corinthians 10:13; Romans 8:36; Philemon 1:16). God will do what he has promised. [source]
1 Corinthians 7:26 The present distress [τὴν ἐνεστῶσαν ἀνάγκην]
Ἑνεστῶσαν presentmay also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Romans 8:38. Ἁνάγκη means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: “There falls on my ears the sound of one who creeps slow and painfully ( κατ ' ἀνάγκην .” “Philoctetes,” 206); and again, of the same: “Stumbling he cries for pain ( ὑπ ' ἀνάγκας ,” 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matthew 18:7; Luke 14:18; 2 Corinthians 9:7; Hebrews 9:16. For distress, Luke 21:23; 1 Thessalonians 3:7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matthew 24:8sqq. Compare Luke 21:23-28. [source]
1 Corinthians 15:31 I die daily [κατ ημεραν αποτνησκω]
I am in daily peril of death (2 Corinthians 4:11; 2 Corinthians 11:23; Romans 8:36). [source]
2 Corinthians 5:17 A new creature [καινὴ κτίσις]
Or creation. Compare Galatians 6:15. The word κτίσις is used in three senses in the New Testament. The act of creating, as Romans 1:20. The sum of created things, as Revelation 3:14; Mark 13:19. A created thing or creature, as Romans 8:39. The Rabbins used the word of a man converted from idolatry. “He who brings a foreigner and makes him a proselyte is as if he created him.” [source]
2 Corinthians 4:17 A far more exceeding and eternal weight of glory [καθ ' ὑπερεβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης]
Rev., more and more exceedingly an eternal weight, etc. An expression after the form of Hebrew superlatives, in which the emphatic word is twice repeated. Lit., exceedingly unto excess. The use of such cumulative expressions is common with Paul. See, for example, Philemon 1:23, lit., much more better; Romans 8:37, abundantly the conquerors; Ephesians 3:20, exceeding abundantly, etc. Note how the words are offset: for a moment, eternal; light, weight; affliction, glory. [source]
2 Corinthians 4:10 Dying [νέκρωσιν]
Only here and Romans 4:19. Primarily a putting to death, and thence the state of deadness, as Romans 4:19. Here in the former sense. Paul says, in effect, “our body is constantly exposed to the same putting to death which Jesus suffered. The daily liability to a violent death is something, which we carry about with us.” Compare 1 Corinthians 15:31; Romans 8:36. This parallel with Christ's death is offset by the parallel with Christ's triumph - life through resurrection. [source]
2 Corinthians 10:5 High thing [ὕψωμα]
Only here and Romans 8:39. Falling in with the metaphor of strongholds. High military works thrown up, or lofty natural fastnesses with their battlements of rock. The word is also used in the Septuagint and Apocrypha of mental elevation, as Job 24:24, where the Septuagint reads “his haughtiness hath harmed many.” [source]
2 Corinthians 5:19 Not reckoning [μη λογιζομενος]
What Jesus did (his death for us) stands to our credit (Romans 8:32) if we make our peace with God. This is our task, “the word of reconciliation,” that we may receive “the righteousness of God” and be adopted into the family of God. [source]
2 Corinthians 11:26 In perils [κινδυνοις]
Locative case of κινδυνος — kindunos old word for danger or peril. In N.T. only this verse and Romans 8:35. The repetition here is very effective without the preposition εν — en (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note ληιστων — lēistōn not κλεπτων — kleptōn thieves, brigands or bandits on which see Matthew 26:55). The Jewish perils Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. Among false brethren (εν πσευδαδελποις — en pseudadelphois). Chapters 2 Corinthians 10; 11 throw a lurid light on this aspect of the subject. [source]
Galatians 5:8 Him that calleth [τοῦ καλοῦντος]
Very often applied to God by Paul. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; 1 Corinthians 7:15; Galatians 1:15; 1 Thessalonians 2:121 Thessalonians 4:7; 1 Thessalonians 5:24; 2 Thessalonians 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ. [source]
Galatians 5:18 Under the law [ὑπὸ νόμον]
The Mosaic law. We might have expected, from what precedes, under the flesh. But the law and the flesh are in the same category. Circumcision was a requirement of the law, and was a work of the flesh. The ordinances of the law were ordinances of the flesh (Hebrews 9:10, Hebrews 9:13); the law was weak through the flesh (Romans 8:3). See especially, Galatians 3:2-6. In Philemon 3:3ff. Paul explains his grounds for confidence in the flesh as his legal righteousness. The whole legal economy was an economy of the flesh as distinguished from the Spirit. [source]
Galatians 4:9 Weak and beggarly elements [ἀσθενῆ καὶ πτωχὰ στοιχεῖα]
For elements see on Galatians 4:3. For πτωχὰ beggarlysee on Matthew 5:3. The two adjectives express the utter impotence of these “elements” to do and to bestow what was done and given by God in sending his Son into the world. Comp. Romans 8:3; Hebrews 7:18. [source]
Galatians 1:6 Him that called [τοῦ καλέσαντος]
God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:15; 1 Thessalonians 2:12; 1 Peter 1:15; 1 Peter 2:9; 2 Peter 1:3. [source]
Galatians 1:4 Out of this present evil world [ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ]
Lit. out of the world, the present (world which is ) evil. For αἰών ageor period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος , present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών thenow world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ theperiod of this world (Ephesians 2:2); ὁ αἰὼν οὗτος thisworld or age (Romans 7:2). Ἑνεστῶτος , not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2. [source]
Galatians 1:4 Out of this present evil world [εκ του αιωνος του ενεστωτος πονηρου]
Literally, “out of the age the existing one being evil.” The predicate position of πονηρου — ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων — Enestōtos is genitive masculine singular of πονηρος — enestōs second perfect (intransitive) participle of Ενεστωτος — enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). [source]
Galatians 5:18 Under the law [υπο νομον]
Instead of “under the flesh” as one might expect. See Galatians 3:2-6 for contrast between law and spirit. The flesh made the law weak (Romans 8:3; Hebrews 9:10, Hebrews 9:13). They are one and the same in result. See same idea in Romans 8:14. Note present tense of αγεστε — agesthe (if you are continually led by the Spirit). See Galatians 5:23. [source]
Galatians 1:4 Deliver [εχεληται]
Second aorist middle subjunctive (final clause with οπως — hopōs) of εχαιρεω — exaireō old verb to pluck out, to rescue (Acts 23:27). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου — ek tou aiōnos tou enestōtos ponērou). Literally, “out of the age the existing one being evil.” The predicate position of πονηρου — ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων — Enestōtos is genitive masculine singular of πονηρος — enestōs second perfect (intransitive) participle of Ενεστωτος — enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God Not according to any merit in us. [source]
Ephesians 5:2 Loved us [ἡμᾶς]
The correct reading is ὑμᾶς youGave ( παρέδωκεν )To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
Ephesians 5:2 The correct reading is ὑμᾶς you Gave [παρέδωκεν]
To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
Ephesians 2:6 Made us sit together [συνεκάθισεν]
Compare set Him, Ephesians 1:20. Together is ambiguous. Render with Him, as Rev. “Even now we sit there in Him, and shall sit with Him in the end” (Andrews, cited by Ellicott). Compare Romans 8:30; Revelation 3:21. Meyer renders hath given us joint seat. [source]
Ephesians 1:21 Principality, power, etc. []
These words usually refer to angelic powers; either good, as Ephesians 3:10; Colossians 1:16; Colossians 2:10; or bad, as Ephesians 6:12; 1 Corinthians 15:24; Colossians 2:15; or both, as Romans 8:38. See on Colossians 1:16; see on Colossians 2:15. Here probably good, since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers. [source]
Philippians 3:10 The power of His resurrection [τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ]
Power of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See Romans 4:24, Romans 4:25; Romans 8:11, Romans 8:30; 1 Corinthians 15:17; Colossians 3:4; Phlippians 3:21. [source]
Philippians 2:7 Was made in the likeness of men [ἐν ὁμοιώματι ἀνθρώπων γενόμενος]
Lit., becoming in, etc. Notice the choice of the verb, not was, but became: entered into a new state. Likeness. The word does not imply the reality of our Lord's humanity, μορφή formimplied the reality of His deity. That fact is stated in the form of a servant. Neither is εἰκών imageemployed, which, for our purposes, implies substantially the same as μορφή . See on Colossians 1:15. As form of a servant exhibits the inmost reality of Christ's condition as a servant - that He became really and essentially the servant of men (Luke 22:27) - so likeness of men expresses the fact that His mode of manifestation resembled what men are. This leaves room for the assumption of another side of His nature - the divine - in the likeness of which He did not appear. As He appealed to men, He was like themselves, with a real likeness; but this likeness to men did not express His whole self. The totality of His being could not appear to men, for that involved the form of God. Hence the apostle views Him solely as He could appear to men. All that was possible was a real and complete likeness to humanity. What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them - equality with God. Hence the statement of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity. “To affirm likeness is at once to assert similarity and to deny sameness ” (Dickson). See on Romans 8:3. [source]
Colossians 1:22 To present [παραστῆσαι]
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]
Colossians 1:16 Thrones, dominions, principalities, powers [θρόνοι, κυριότητες, ἀρχαὶ, ἐξουσίαι]
Compare Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Titus 3:1. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities ( ἀρχαὶ ) and powers ( ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power(see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Hebrews 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thronesA.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it. [source]
Colossians 3:12 As God‘s elect [ως εκλεκτοι του τεου]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος — klētos and εκλεκτος — eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου — splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα — chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην — tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα — prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη — tapeinophrosunē), long-suffering (μακροτυμιαν — makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
1 Thessalonians 4:16 Archangel [ἀρχαγγέλου]
Only here and Judges 1:9. Not in O.T. The Pauline angelology shows traces of Rabbinical teachings in the idea of orders of angels. See Ephesians 1:21; Colossians 1:16; Romans 8:38. The archangels appear in the apocryphal literature. In the Book of Enoch (see on Judges 1:14) four are named, Michael, Uriel, Raphael, and Gabriel. Michael is set over the tree which, at the time of the great judgment, will be given over to the righteous and humble, and from the fruit of which life will be given to the elect. In Revelation href="/desk/?q=re+8:2&sr=1">Revelation 8:2. See also on Judges 1:9, and comp. Daniel 12:1. [source]
1 Thessalonians 2:17 The more abundantly [περισσοτέρως]
Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; Hebrews 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 2 Corinthians 4:17; Ephesians 3:20; Philemon 1:23. [source]
2 Thessalonians 1:5 A manifest token of the righteous judgment of God [ενδειγμα της δικαιας κρισεως του τεου]
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]
2 Thessalonians 1:3 Even as it is meet [κατως αχιον εστιν]
Οπειλομεν — Opheilomen points to the divine, αχιον — axion to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul‘s First Thessalonian epistle (Milligan). This adjective αχιος — axios is from αγω — agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων — hoti huperauxanei hē pistis humōn). Causal use of οτι — hoti referring to the obligation stated in οπειλομεν — opheilomen The verb υπεραυχανω — huperauxanō is one of Paul‘s frequent compounds in υπερ — huper (υπερβαινω — hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω — hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω — hupeṙeṅtugchanō Romans 8:26; υπερνικαω — hupeṙnikaō Romans 8:37; υπερπλεοναζω — hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ — huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). Aboundeth Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians. [source]
2 Thessalonians 2:2 Nor yet be troubled [μηδε τροεισται]
Old verb τροεω — throeō to cry aloud (from τροος — throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος — mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε — mēde Paul divides into three sources by μητε μητε μητε — mēte, μητε δια λογου — mēteμητε δι επιστολης ως δι ημων — mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 Ye be not quickly shaken [μη ταχεως σαλευτηναι υμας]
First aorist passive infinitive of σαλευω — saleuō old verb to agitate, to cause to totter like a reed (Matthew 11:7), the earth (Hebrews 12:26). Usual negative μη — mē and accusative of general reference υμας — humas with the infinitive. From your mind (απο του νοος — apo tou noos). Ablative case of nous, mind, reason, sober sense, “from your witte” (Wycliffe), to “keep their heads.” Nor yet be troubled Old verb τροεω — throeō to cry aloud (from τροος — throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος — mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε — mēde Paul divides into three sources by μητε μητε μητε — mēte, μητε δια λογου — mēteμητε δι επιστολης ως δι ημων — mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 Or by word [ως οτι ενεστηκεν η ημερα του κυριου]
Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 as from us []
. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 Or by epistle as from us [ενιστημι]
In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
1 Timothy 3:16 In the flesh [ἐν σαρκί]
Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; Romans 8:3; Romans 9:5. Σάρξ fleshonly here in Pastorals. [source]
1 Timothy 2:6 Who gave himself [ὁ δοὺς ἐαυτὸν]
The phrase with the simple verb only here, Galatians 1:4, and Titus 2:14. Paul uses the compound verb παραδιδόναι, Galatians 2:20; Ephesians 5:2, Ephesians 5:25. Comp. Romans 8:32. [source]
1 Timothy 2:1 Intercessions [ἐυντεύξεις]
Only here and 1 Timothy 4:5. lxx, Romans href="/desk/?q=ro+8:27&sr=1">Romans 8:27, Romans 8:34; Romans 11:2; and ὑπερεντυγχάνειν tointercede in behalf of, Romans 8:26. The verb signifies to fall in with a person; to draw near so as to converse familiarly. Hence, ἔντευξις is not properly intercession in the accepted sense of that term, but rather approach to God in free and familiar prayer. Ἑντυγχάνειν in the passages cited is not to make intercession, but to intervene, interfere. Thus in Romans 8:26, it is not that the Spirit pleads in our behalf, but that he throws himself into our case; takes part in it. So Hebrews 7:25: not that Jesus is ever interceding for us, but that he is eternally meeting us at every point, and intervening in al our affairs for our benefit. In ἐντεύξεις here the idea of interposition is prominent: making prayers a factor in relations with secular rulers. [source]
1 Timothy 2:1 Intercessions [εντευχεις]
Late word (Polybius, Plutarch, etc.), only here in N.T. and 1 Timothy 4:5, though the verb εντυγχανω — entugchanō in Romans 8:27, Romans 8:34; Romans 11:2, Romans 11:25. The other three words for prayer are common (Philemon 4:6). For all men (υπερ παντων αντρωπων — huper pantōn anthrōpōn). The scope of prayer is universal including all kinds of sinners (and saints). [source]
1 Timothy 2:6 The testimony [το μαρτυριον]
Either the nominative absolute or the accusative absolute in apposition to the preceding clause like το αδυνατον — to adunaton in Romans 8:3. In its own times (καιροις ιδιοις — kairois idiois). Locative case as in 1 Timothy 6:15; Titus 1:3. See note on Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). [source]
2 Timothy 4:20 Sick [ἀσθενοῦντα]
By Paul mostly in a moral sense, as weak in the faith, Romans 4:19; the law was weak, Romans 8:3; the weak brother, 1 Corinthians 8:11. Of bodily sickness, Philemon 2:26, Philemon 2:27. [source]
2 Timothy 2:19 The Lord knoweth them that are his [ἔγνω κύριος τοὺς ὄντας αὐτοῦ]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
2 Timothy 1:9 Called [καλέσαντος]
Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul's technical term for God's summoning men to salvation. In Paul the order is reversed: called, saved. [source]
2 Timothy 1:5 First [πρωτον]
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]
2 Timothy 1:5 I am persuaded [πεπεισμαι]
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]
2 Timothy 2:10 For the elect‘s sake [δια τους εκλεκτους]
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]
2 Timothy 1:5 Of the unfeigned faith [της ανυποκριτου πιστεως]
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]
Titus 1:1 According to the faith of God‘s elect [κατα πιστιν εκλεκτων τεου]
Here κατα — kata expresses the aim of Paul‘s apostleship, not the standard by which he was chosen as in Philemon 3:14; a classic idiom, repeated here with επιγνωσιν ευσεβειαν επιταγην — epignōsinεπιγνωσιν — eusebeianτης κατ ευσεβειαν — epitagēn “with a view to” in each case. For “God‘s elect” see note on Romans 8:33; Colossians 3:12. [source]
Hebrews 9:9 For the time then present [εικς τὸν καιρὸν τὸν ἐνεστηκότα]
Rend. now present, as contrasted with the “time of reformation,” Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις forwith reference to; applying to. Καιρὸς seasonis used instead of αἰὼν agebecause “the time” is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22. [source]
Hebrews 7:18 For the weakness and unprofitableness thereof [διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές]
Rend. “because of its weakness and unprofitableness.” It could not bring men into close fellowship with God. See Romans 5:20; Romans 8:3; Galatians 3:21. Ἀνωφελής unprofitableonly here and Titus 3:9. [source]
Hebrews 7:16 The law of a carnal commandment [νόμον ἐντολῆς σαρκίνης]
The phrase N.T.o Νόμον thenorm or standard, as Romans 7:21, Romans 7:23. Εντολῆς, the specific precept of the Mosaic law regarding Levitical priests. Comp. Ephesians 2:15. Σαρκίνης fleshlyindicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See Hebrews 9:1-5, Hebrews 9:10, and comp. Romans 8:3. Such a priesthood cannot be eternal. [source]
Hebrews 1:3 And upholding all things [φέρων τε τὰ πάντα]
Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. “The Son is not an Atlas, sustaining the dead weight of the world” (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as “the steersman and pilot of the all.” It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, “with the all in all its changes and transformations throughout the aeons.” It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν allthings (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond ( δεσμὸς ) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things ( τὰ πάντα ) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. [source]
Hebrews 7:25 Wherefore [οτεν]
Since he alone holds this priesthood. To the uttermost Old idiom, in N.T. only here and Luke 13:10. Vulgate renders it in perpetuum (temporal idea) or like παντοτε — pantote This is possible, but the common meaning is completely, utterly. Draw near Present middle participle of προσερχομαι — proserchomai the verb used in Hebrews 4:16 which see. To make intercession Purpose clause with εις — eis and the articular present active infinitive of εντυγχανω — entugchanō for which verb see Romans 8:34. “His intercession has red blood in it, unlike Philo‘s conception” (Moffatt). [source]
Hebrews 9:9 Which [ητις]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω — tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη — enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης — enestōta and κατα συνειδησιν — mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα — parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]
Hebrews 9:24 Made with hands [χειροποιητα]
See Hebrews 9:11 for this word. Like in pattern to the true Late compound word, only twice in N.T. (here, 1 Peter 3:21). Polybius uses αντιτυπος — antitupos for infantry “opposite” to the cavalry. In modern Greek it means a copy of a book. Here it is the “counterpart of reality” (Moffatt). Moses was shown a τυπος — tupos (model) of the heavenly realities and he made an αντιτυπον — antitupon on that model, “answering to the type” (Dods) or model. In 1 Peter 3:21 αντιτυπος — antitupos has the converse sense, “the reality of baptism which corresponds to or is the antitype of the deluge” (Dods). Now to appear Purpose clause by the first aorist passive infinitive of εμπανιζω — emphanizō (Matthew 27:53; John 14:21.). For the phrase see Psalm 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Hebrews 7:25; Romans 8:34; 1 John 2:1. [source]
James 2:13 Glorieth against [κατακαυχαται]
Present middle indicative of the old compound verb κατακαυχαομαι — katakauchaomai to exult over (down), in N.T. only here, James 3:14; Romans 11:18. Only mercy can triumph over justice with God and men. “Mercy is clothed with the divine glory and stands by the throne of God” (Chrysostom). See Romans 8:31-39; Matthew 9:13; Matthew 12:7. [source]
James 5:5 Ye have nourished [ετρεπσατε]
First aorist (constative) active indicative of τρεπω — trephō old verb, to feed, to fatten (Matthew 6:26). They are fattening themselves like sheep or oxen all unconscious of “the day of slaughter” (εν ημεραι σπαγης — en hēmerāi sphagēs definite without the article) ahead of them. For this use of σπαγης — sphagēs see Romans 8:36 (προβατα σπαγης — probata sphagēs sheep for the slaughter, σπαγη — sphagē from σπαζω — sphazō to slay), consummate sarcasm on the folly of sinful rich people. [source]
James 5:5 Taken your pleasure [εσπαταλησατε]
First aorist (constative) active indicative of σπαταλαω — spatalaō late and rare verb to live voluptuously or wantonly (from σπαταλη — spatalē riotous living, wantonness, once as bracelet), in N.T. only here and 1 Timothy 5:6.Ye have nourished (ετρεπσατε — ethrepsate). First aorist (constative) active indicative of τρεπω — trephō old verb, to feed, to fatten (Matthew 6:26). They are fattening themselves like sheep or oxen all unconscious of “the day of slaughter” (εν ημεραι σπαγης — en hēmerāi sphagēs definite without the article) ahead of them. For this use of σπαγης — sphagēs see Romans 8:36 (προβατα σπαγης — probata sphagēs sheep for the slaughter, σπαγη — sphagē from σπαζω — sphazō to slay), consummate sarcasm on the folly of sinful rich people. [source]
1 Peter 5:10 Who hath called us [ὁ καλέσας ἡμᾶς]
But the tense is the aorist, and the true reading is ὑμᾶς , you, instead of us. Render, therefore, as Rev., who called you; before the foundation of the world. See Romans 8:29, Romans 8:30, and compare unto his eternal glory and them he also glorified. [source]
1 Peter 1:1 Elect []
Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33. [source]
1 John 2:1 That ye may not sin [ινα μη αμαρτητε]
Purpose (negative) clause with ινα μη — hina mē and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω — hamartanō to sin. John has no patience with professional perfectionists (1 John 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.If any man sin (εαν τις αμαρτηι — ean tis hamartēi). Third-class condition with εαν — ean and second aorist (ingressive) active subjunctive again, “if one commit sin.”We have Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:1 We have [εχομεν]
Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:1 An advocate [παρακλητον]
See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 4:11 If God so loved us [ει ουτως ο τεος ηγαπησεν ημας]
Condition of first class with ει — ei and the first aorist active indicative. As in John 3:16, so here ουτως — houtōs emphasises the manifestation of God‘s love both in its manner and in its extent (Romans 8:32). [source]
Jude 1:6 First estate [ἀρχὴν]
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, “the sheet knit at the four corners ( ἀρχαῖς );” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook. [source]
Jude 1:6 Principality [αρχην]
Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels. [source]
Jude 1:6 Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Revelation 1:9 Kingdom [βασιλείᾳ]
The present kingdom. Trench is wrong in saying that “while the tribulation is present the kingdom is only in hope.” On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See John 3:36; John 5:24; John 6:47, John 6:54; 1 John 5:11. “In all these things we are abundantly the conquerors (Romans 8:37sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. “Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together” (Richard of St. Victor, cited by Trench). Compare Acts 14:22. [source]
Revelation 1:20 The mystery of the seven stars [το μυστηριον των επτα αστερων]
On the word μυστηριον — mustērion see note on Matthew 13:11; and note on 2 Thessalonians 2:7; and note on Colossians 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in Revelation 10:7; Revelation 13:18; Revelation 17:7, Revelation 17:9; Daniel 2:47. Probably the accusative absolute (Charles), “as for the mystery” (Robertson, Grammar, pp. 490, 1130), as in Romans 8:3. This item is picked out of the previous vision (Revelation 1:16) as needing explanation at once and as affording a clue to what follows (Revelation 2:1, Revelation 2:5). [source]
Revelation 3:18 Be not made manifest [μη πανερωτηι]
Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2. [source]
Revelation 3:18 To buy [αγορασαι]
First aorist active infinitive of αγοραζω — agorazō (from αγορα — agora market-place), rich as they think themselves to be.From me (παρ εμου — par' emou). From my side, emphatic.Refined by fire Perfect passive participle of πυροω — puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος — ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις — hina ploutēsēis). Purpose clause with ινα — hina and the ingressive first aorist active of πλουτεω — plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Revelation 3:18 Refined by fire [πεπυρωμενον εκ πυρος]
Perfect passive participle of πυροω — puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος — ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις — hina ploutēsēis). Purpose clause with ινα — hina and the ingressive first aorist active of πλουτεω — plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Revelation 3:18 That thou mayest clothe thyself [ινα περιβαληι]
Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]

What do the individual words in Romans 8:3 mean?

- For powerless [being] the law in that it was weak through the flesh - God - of Himself Son having sent likeness of flesh of sin and for sin condemned - sin the flesh
τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ἠσθένει διὰ τῆς σαρκός Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν τῇ σαρκί

τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀδύνατον  powerless  [being] 
Parse: Adjective, Accusative Neuter Singular
Root: ἀδύνατος  
Sense: without strength, impotent, powerless, weakly, disabled.
νόμου  law 
Parse: Noun, Genitive Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
  that 
Parse: Personal / Relative Pronoun, Dative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
ἠσθένει  it  was  weak 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: ἀσθενέω  
Sense: to be weak, feeble, to be without strength, powerless.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
σαρκός  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἑαυτοῦ  of  Himself 
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
Υἱὸν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
πέμψας  having  sent 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: πέμπω  
Sense: to send.
ὁμοιώματι  likeness 
Parse: Noun, Dative Neuter Singular
Root: ὁμοίωμα  
Sense: that which has been made after the likeness of something.
σαρκὸς  of  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
ἁμαρτίας  of  sin 
Parse: Noun, Genitive Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.
ἁμαρτίας  sin 
Parse: Noun, Genitive Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.
κατέκρινεν  condemned 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: κατακρίνω  
Sense: to give judgment against, to judge worthy of punishment.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἁμαρτίαν  sin 
Parse: Noun, Accusative Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.
σαρκί  flesh 
Parse: Noun, Dative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.