KJV: Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
YLT: always in my prayers beseeching, if by any means now at length I shall have a prosperous journey, by the will of God, to come unto you,
Darby: always beseeching at my prayers, if any way now at least I may be prospered by the will of God to come to you.
ASV: making request, if by any means now at length I may be prospered by the will of God to come unto you.
πάντοτε | always |
Parse: Adverb Root: πάντοτε Sense: at all times, always, ever. |
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ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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προσευχῶν | prayers |
Parse: Noun, Genitive Feminine Plural Root: προσευχή Sense: prayer addressed to God. |
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μου | of me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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δεόμενος | imploring |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: δέομαι Sense: to want, lack. |
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πως | perhaps |
Parse: Adverb Root: πῶς Sense: how, in what way. |
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ἤδη | now |
Parse: Adverb Root: ἤδη Sense: now, already. |
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ποτὲ | at last |
Parse: Adverb Root: ποτέ Sense: once i. |
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εὐοδωθήσομαι | I will make a prosperous journey |
Parse: Verb, Future Indicative Passive, 1st Person Singular Root: εὐοδόω Sense: to grant a prosperous and expeditious journey, to lead by a direct and easy way. |
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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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ἐλθεῖν | to come |
Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
Greek Commentary for Romans 1:10
A condition of the first class in the form of an indirect question (aim) or elliptical condition like Acts 27:12 (Robertson, Grammar, p. 1024). Note the four particles together to express Paul‘s feelings of emotion that now at length somehow it may really come true. [source]
First future passive indicative of ευοδοω euodoō for which verb see note on 1 Corinthians 16:2. By the will of God (εν τωι τεληματι του τεου en tōi thelēmati tou theou). Paul‘s way lay “in” God‘s will. [source]
Paul‘s way lay “in” God‘s will. [source]
Rev., I may be prospered. The A.V. brings out the etymological force of the word. See on 3 John 1:2. [source]
Reverse Greek Commentary Search for Romans 1:10
Word Macedonia and Achaia (την Μακεδονιαν και Αχαιαν tēn Makedonian kai Achaian). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. I must also see Rome This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει dei) that Paul see Rome (Acts 23:11). [source]
This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει dei) that Paul see Rome (Acts 23:11). [source]
Either future active indicative or first aorist active subjunctive, see same uncertainty in Philemon 3:10 katantēsō but in Philemon 3:11 katalabō after ei is subjunctive. The future indicative is clear in Romans 1:10 and the optative in Acts 27:12. Doubtful whether future indicative or aorist subjunctive also in sōsō (save). [source]
Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω thēsaurizō). Have the habit of doing it, τιτετω tithetō (present imperative). As he may prosper (οτι εαν ευοδωται hoti ean euodōtai). Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
For the form of expression compare Romans 1:10; Romans 11:14. Not an expression of doubt, but of humility. [source]
Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ει πως ei pōs see note on Romans 1:10; and note on Romans 11:14 where παραζηλωσω parazēlōsō can be either future indicative or aorist subjunctive like καταντησω katantēsō here (see subjunctive καταλαβω katalabō in Phlippians 3:12), late compound verb κατανταω katantaō Late word, not in lxx, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double εχ ex Paul is not denying a general resurrection by this language, but emphasizing that of believers. [source]
In N.T. only here and Romans 1:10. Ποτε Pote is indefinite past (interval), ηδη ēdē immediate present. [source]
Old adverb, only here in N.T., from μεγας megas (great). Now at length (ηδη ποτε ēdē pote). In N.T. only here and Romans 1:10. Ποτε Pote is indefinite past (interval), ηδη ēdē immediate present. Ye have revived Second aorist active indicative of old poetic word (Homer), αναταλλω anathallō to sprout again, to shoot up, to blossom again. So in the lxx five times, though rare and literary word. Your thought for me (το υπερ εμου προνειν to huper emou phronein). Accusative case of the articular present active infinitive the object of ανεταλετε anethalete used transitively. “You caused your thinking of me to bloom afresh.” Wherein “In which,” “upon which” (locative case). A loose reference to Paul‘s interests as involved in their thinking of him. Ye did indeed take thought (και επρονειτε kai ephroneite). Imperfect active, “ye were also (or had been also) thinking.” Ye lacked opportunity Imperfect middle of ακαιρεομαι akaireomai late and rare word, here only in N.T., from ακαιρος akairos (α a privative, καιρος kairos), not to have a chance, the opposite of ευκαιρεω eukaireō (Mark 6:31). [source]
Lit., have a prosperous journey. From ἐν welland ὁδός away. In this original sense, Romans 1:10. The word occurs only three times in the New Testament. See 1 Corinthians 16:2. [source]
To be taken with ευοδουσται euodousthai and like περι peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι euchomai with accusative of general reference σε se (as to thee). Ευοδοω Euodoō is old verb (from ευοδος euodos ευ eu and οδος hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
Infinitive in indirect discourse (object infinitive) after ευχομαι euchomai with accusative of general reference σε se (as to thee). Ευοδοω Euodoō is old verb (from ευοδος euodos ευ eu and οδος hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10. [source]