KJV: And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
YLT: and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what is the will of God -- the good, and acceptable, and perfect.
Darby: And be not conformed to this world, but be transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.
ASV: And be not fashioned according to this world: but be ye transformed by the renewing of your mind, and ye may prove what is the good and acceptable and perfect will of God.
συσχηματίζεσθε | be conformed |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: συσχηματίζω Sense: to conform one’s self (i. |
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τῷ | to the |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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αἰῶνι | age |
Parse: Noun, Dative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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τούτῳ | this |
Parse: Demonstrative Pronoun, Dative Masculine Singular Root: οὗτος Sense: this. |
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μεταμορφοῦσθε | be transformed |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: μεταμορφόω Sense: to change into another form, to transform, to transfigure. |
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τῇ | by the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀνακαινώσει | renewing |
Parse: Noun, Dative Feminine Singular Root: ἀνακαίνωσις Sense: a renewal, renovation, complete change for the better. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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νοός | mind |
Parse: Noun, Genitive Masculine Singular Root: νοῦς Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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δοκιμάζειν | to prove |
Parse: Verb, Present Infinitive Active Root: δοκιμάζω Sense: to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals. |
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ὑμᾶς | by you |
Parse: Personal / Possessive Pronoun, Accusative 2nd Person Plural Root: σύ Sense: you. |
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τί | what [is] |
Parse: Interrogative / Indefinite Pronoun, Nominative Neuter Singular Root: τίς Sense: who, which, what. |
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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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τὸ | - |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἀγαθὸν | good |
Parse: Adjective, Nominative Neuter Singular Root: ἀγαθός Sense: of good constitution or nature. |
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εὐάρεστον | well-pleasing |
Parse: Adjective, Nominative Neuter Singular Root: εὐάρεστος Sense: well pleasing, acceptable. |
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τέλειον | perfect |
Parse: Adjective, Nominative Neuter Singular Root: τέλειος Sense: brought to its end, finished. |
Greek Commentary for Romans 12:2
Present passive imperative with μη mē stop being fashioned or do not have the habit of being fashioned. Late Greek verb συσχηματιζω suschēmatizō to conform to another‘s pattern (1 Corinthians 7:31; Philemon 2:7.). In N.T. only here and 1 Peter 1:14. [source]
Associative instrumental case. Do not take this age as your fashion plate. Be ye transformed (μεταμορπουστε metamorphousthe). Present passive imperative of μεταμορποω metamorphoō another late verb, to transfigure as in Matthew 17:2 (Mark 9:2); 2 Corinthians 3:18, which see. On the distinction between σχημα schēma and μορπη morphē see note on Philemon 2:8. There must be a radical change in the inner man for one to live rightly in this evil age, “by the renewing of your mind” (τηι ανακαινωσει του νοος tēi anakainōsei tou noos). Instrumental case. The new birth, the new mind, the new (καινος kainos) man. That ye may prove Infinitive of purpose with εις το eis to “to test” what is God‘s will, “the good and acceptable and perfect” (το αγατον και ευαρεστον και τελειον to agathon kai euareston kai teleion). [source]
Present passive imperative of μεταμορποω metamorphoō another late verb, to transfigure as in Matthew 17:2 (Mark 9:2); 2 Corinthians 3:18, which see. On the distinction between σχημα schēma and μορπη morphē see note on Philemon 2:8. There must be a radical change in the inner man for one to live rightly in this evil age, “by the renewing of your mind” Instrumental case. The new birth, the new mind, the new (καινος kainos) man. [source]
Infinitive of purpose with εις το eis to “to test” what is God‘s will, “the good and acceptable and perfect” (το αγατον και ευαρεστον και τελειον to agathon kai euareston kai teleion). [source]
See on was transfigured, Matthew 17:2. For conformed to, Rev., correctly, fashioned according to. [source]
See on Romans 7:23. Agreeing with reasonable service. [source]
Better to render the three adjectives as appositional. “May prove what is the will of God, what is good,” etc. The other rendering compels us to take well-pleasing in the sense of agreeable to men. [source]
Reverse Greek Commentary Search for Romans 12:2
μετά , denoting change or transfer, and μορφή , form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ “appeared in another form ” ( μορφή )and 1 Corinthians 7:31: “the fashion ( σχῆμα ) of the world passeth away.” The distinction passes into the verbs compounded with these two nouns. Thus, Romans 12:2, “Be not conformed to this world,” is μὴ συσχηματίζεσθε ;i.e., be not fashioned according to the fleetingfashion of this world. So Rev.,fashioned. See, also, 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή , never of σχῆμα . Hence, Romans 12:2, “Be ye transformed ( μεταμορφοῦσθε )the change taking place by the renewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philemon 3:21; and see, further, on Philemon 2:6, Philemon 2:7. Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα , expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation “as he is” (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son. The same truth is illustrated in the use of μορφή in Mark 16:12, where it is said that Jesus appeared in a different form ( ἐν ἑτέρᾳ μορφῇ ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being. -DIVIDER- -DIVIDER- [source]
The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change It really presents the essence of a thing as separate from the σχημα schēma (fashion), the outward accident. So in Romans 12:2 Paul uses both verbs, συνσχεματιζεστε sunschematizesthe (be not fashioned) and μεταμορπουστε metamorphousthe (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα schēma is used for the fashion of the world while in Mark 16:12 μορπη morphē is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομαι metaschēmatisomai in 2 Corinthians 11:13-15. In Philemon 2:6 we have εν μορπηι en morphēi used of the Preincarnate state of Christ and μορπην δουλου morphēn doulou of the Incarnate state (Philemon 2:7), while σχηματι ως αντρωπος schēmati hōs anthrōpos emphasizes his being found “in fashion as a man.” But it will not do in Matthew 17:2 to use the English transliteration μεταμορπωσις metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. “The deeper force of μεταμορπουσται metamorphousthai is seen in 2 Corinthians 3:18 (with reference to the shining on Moses‘ face), Romans 12:2 ” (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ “as the sun” and his garments “as the light.” [source]
This phrase is not in Leviticus 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Romans 12:20 quotes Proverbs 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word “neighbour” is “nigh-bor,” one who is nigh or near like the Greek word πλησιον plēsion here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke 10:29.). [source]
Only in this chapter. Diminutive from ψωμός , a morsel, which, in turn, is from ψάω , to rub, or to crumble. Homer, of the Cyclops:“Then from his mouth came bits ( ψωμοί ) of human fleshMingled with wine.”“Odyssey,” ix., 374. And Xenophon: “And on one occasion having seen one of his companions at table tasting many dishes with one bit ( ψωμῷ ) of bread” (“Memorabilia,” iii., 14,15). The kindred verb ψωμίζω , rendered feed, occurs Romans 12:20; 1 Corinthians 13:3. See also Septuagint, Psalm 79:5; Psalm 80:16. According to its etymology, the verb means to feed with morsels; and it was used by the Greeks of a nurse chewing the food and administering it to an infant. So Aristophanes: “And one laid the child to rest, and another bathed it, and another fed ( ἐψώμισεν ) it” (“Lysistrate,” 19,20). This sense may possibly color the word as used in Romans 12:20: “If thine enemy hunger, feed ( ψώμιζε ) him;” with tender care. In 1 Corinthians 13:3, the original sense appears to be emphasized: “Though I bestow all my goods to feed the poor ( ψωμίσω ).” This idea is that of doling away in morsels. Dean Stanley says: “Who that has witnessed the almsgiving in a Catholic monastery, or the court of a Spanish or Sicilian bishop's or archbishop's palace, where immense revenues are syringed away in farthings to herds of beggars, but must feel the force of the Apostle's half satirical ψωμίσω ?” [source]
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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER- -DIVIDER- He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER- -DIVIDER- Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER- -DIVIDER- It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι parastēsai). First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
See on Romans 12:21. A significant term, suggesting the oneness of the Church, and the consequent danger from evil-doers. [source]
Only here and Romans 12:20. See on sop, John 13:26. The verb means to feed out in morsels, dole out. [source]
First aorist active (not perfect) indicative of μετασχηματιζω metȧschēmatizō used by Plato and Aristotle for changing the form of a thing (from μετα meta after, and σχημα schēma form or habit, like Latin habitus from εχω echō and so different from μορπη morphē as in Philemon 2:7; Romans 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used σχημα schēma for a rhetorical artifice. Paul‘s use of the word (in Paul only in N.T.) appears also further in 2 Corinthians 11:13-15 where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with εις eis and once with ως hōs In Philemon 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos “for your sakes” (δια υμας dia humas). [source]
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]
Present passive articular participle of ανακαινοω anakainoō Paul apparently coined this word on the analogy of ανανεομαι ananeomai Ανακαινιζω Anakainizō already existed (Hebrews 6:6). Paul also uses ανακαινωσις anakainōsis (Romans 12:2; Titus 3:5) found nowhere before him. By this word Paul adds the meaning of καινος kainos to that of νεος neos just before. It is a continual refreshment (καινος kainos) of the new (νεος neos young) man in Christ Jesus. [source]
“The new (young as opposed to old παλαιον palaion) man” (though αντρωπον anthrōpon is not here expressed, but understood from the preceding phrase). In Ephesians 4:24 Paul has ενδυσασται τον καινον endusasthai ton kainon (fresh as opposed to worn out) αντρωπον anthrōpon Which is being renewed (τον ανακαινουμενον ton anakainoumenon). Present passive articular participle of ανακαινοω anakainoō Paul apparently coined this word on the analogy of ανανεομαι ananeomai Ανακαινιζω Anakainizō already existed (Hebrews 6:6). Paul also uses ανακαινωσις anakainōsis (Romans 12:2; Titus 3:5) found nowhere before him. By this word Paul adds the meaning of καινος kainos to that of νεος neos just before. It is a continual refreshment (καινος kainos) of the new (νεος neos young) man in Christ Jesus. Unto knowledge “Unto full (additional) knowledge,” one of the keywords in this Epistle. After the image (κατ εικονα kat' eikona). An allusion to Genesis 1:26, Genesis 1:28. The restoration of the image of God in us is gradual and progressive (2 Corinthians 3:18), but will be complete in the final result (Romans 8:29; 1 John 3:2). [source]
Only here and Romans 12:20, citation. In lxx, see Romans href="/desk/?q=ro+8:14&sr=1">Romans 8:14; Galatians 5:18. [source]
“Taking captive.” Present active participle of αιχμαλωτιζω aichmalōtizō for which see note on 2 Corinthians 10:5; Romans 7:23. Silly women (γυναικαρια gunaikaria). Literally, “little women” (diminutive of γυνη gunē), found in Diocles (comedian of 5 century b.c.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests “society ladies.” It is amazing how gullible some women are with religious charlatans who pose as exponents of “new thought.” Laden with sins Perfect passive participle of σωρευω sōreuō old word from Aristotle down (from σωρος sōros a heap) to heap up. In N.T. only here and Romans 12:20. Associative instrumental case αμαρτιαις hamartiais Divers (ποικιλαις poikilais). Many coloured. See note on Titus 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his “heavenly harem” in Illinois and the recent infamous “House of David” in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Αγομενα Agomena (present passive participle) means “continually led astray or from time to time.” [source]
Perfect passive participle of σωρευω sōreuō old word from Aristotle down (from σωρος sōros a heap) to heap up. In N.T. only here and Romans 12:20. Associative instrumental case αμαρτιαις hamartiais Divers (ποικιλαις poikilais). Many coloured. See note on Titus 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his “heavenly harem” in Illinois and the recent infamous “House of David” in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Αγομενα Agomena (present passive participle) means “continually led astray or from time to time.” [source]
“And renewal by the Holy Spirit” (subjective genitive). For the late word ανακαινωσις anakainōsis see note on Romans 12:2. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men. [source]
See Psalm 109:26; 1 Peter 1:3; Ephesians 2:4. Effective aorist active indicative of σωζω sōzō Through the washing of regeneration (δια λουτρου παλινγενεσιας dia loutrou palingenesias). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. And renewing of the Holy Spirit “And renewal by the Holy Spirit” (subjective genitive). For the late word ανακαινωσις anakainōsis see note on Romans 12:2. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men. [source]
Only here and Romans 12:2. Comp. 2 Corinthians 5:7. Paul has ἀνακαινοῦν torenew, 2 Corinthians 4:16; Colossians 3:10: ἀνακαίνωσις renewing Romans 12:2. Ἁνακαινίζειν torenew, only Hebrews 6:6. The connection of the genitive is disputed. Some make it dependent on λουτροῦ bathso that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ἀνακαινώσεως being dependent on διὰ ; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In N.T. the Spirit or the Holy Spirit is joined in the genitive with the following words: comfort, joy, power, love, demonstration, manifestation, earnest, ministration, fellowship, promise, fruit, unity, sword, sanctification. [source]
First aorist active optative of καταρτιζω katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. Working in us “Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
“Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
For τελειον teleion see James 1:17. See Romans 7:12 for Paul‘s idea of the law of God. James here refers to the word of truth (James 1:18), the gospel of grace (Galatians 6:2; Romans 12:2).The law of liberty (τον της ελευτεριας ton tēs eleutherias). “That of liberty,” explaining why it is “perfect” (James 2:12 also), rests on the work of Christ, whose truth sets us free (John 8:32; 2 Corinthians 3:16; Romans 8:2).And so continueth First aorist active articular participle again of παραμενω paramenō parallel with παρακυπσας parakupsas Παραμενω Paramenō is to stay beside, and see Philemon 1:25 for contrast with the simplex μενω menō Rather, “having become” (second aorist middle participle of γινομαι ginomai to become).Not a hearer that forgetteth (ουκ ακροατης επιλησμονης ouk akroatēs epilēsmonēs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Επιλησμονη Epilēsmonē is a late and rare word (from επιλησμων epilēsmōn forgetful, from επιλαντομαι epilanthomai to forget, as in James 1:24), here only in N.T.But a doer that worketh “But a doer of work,” a doer marked by work (descriptive genitive εργου ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου en tēi poiēsei autou). Another beatitude with μακαριος makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις Poiēsis is an old word (from ποιεω poieō for the act of doing), only here in N.T. [source]
See on Matthew 17:2; and compare Romans 12:2, the only other passage where the word occurs. As σχῆμα is the outward, changeablefashion, as contrasted with what is intrinsic, the word really carries a warning against conformity to something changeful, and therefore illusory. [source]
“The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
“But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius. [source]
A formula common to all these Epistles. The verb is used absolutely without any object expressed. It is characteristic of John, occurring once in the Gospel, six times in the First Epistle, sixteen times in Revelation, and elsewhere only Luke 11:22; Romans 3:4; Romans 12:21. [source]