KJV: Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
YLT: who is he that is condemning? Christ is He that died, yea, rather also, was raised up; who is also on the right hand of God -- who also doth intercede for us.
Darby: who is he that condemns? It is Christ who has died, but rather has been also raised up; who is also at the right hand of God; who also intercedes for us.
ASV: who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.
τίς | Who [is] |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τίς Sense: who, which, what. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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κατακρινῶν | condemning |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: κατακρίνω Sense: to give judgment against, to judge worthy of punishment. |
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Χριστὸς | [For it is] Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἀποθανών | having died |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀποθνῄσκω Sense: to die. |
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μᾶλλον | rather |
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἐγερθείς | having been raised up |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
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νεκρῶν) | [the] dead |
Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
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‹καί› | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ἐν | at [the] |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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δεξιᾷ | right hand |
Parse: Adjective, Dative Feminine Singular Root: δεξιός Sense: the right, the right hand. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἐντυγχάνει | is interceding |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐντυγχάνω Sense: to light upon a person or a thing, fall in with, hit upon, a person or a thing. |
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ἡμῶν | us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Romans 8:34
Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an “Advocate” at God‘s Court (1 John 2:1), “who is at the right hand of God” Our Advocate paid the debt for our sins with his blood. The score is settled. We are free (Romans 8:1). [source]
Reverse Greek Commentary Search for Romans 8:34
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]
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]
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]
“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]
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]
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]
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]
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]
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]