KJV: That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
YLT: for my being a servant of Jesus Christ to the nations, acting as priest in the good news of God, that the offering up of the nations may become acceptable, sanctified by the Holy Spirit.
Darby: for me to be minister of Christ Jesus to the nations, carrying on as a sacrificial service the message of glad tidings of God, in order that the offering up of the nations might be acceptable, sanctified by the Holy Spirit.
ASV: that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.
τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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εἶναί | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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με | me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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λειτουργὸν | a minister |
Parse: Noun, Accusative Masculine Singular Root: λειτουργός Sense: a public minister, a servant of the state. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Ἰησοῦ | of Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἔθνη | Gentiles |
Parse: Noun, Accusative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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ἱερουργοῦντα | administering the sacred service |
Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: ἱερουργέω Sense: to minister in the manner of a priest, minister in priestly service. |
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τὸ | of the |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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εὐαγγέλιον | gospel |
Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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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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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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γένηται | might become |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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προσφορὰ | offering |
Parse: Noun, Nominative Feminine Singular Root: προσφορά Sense: the act of offering, a bringing to. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ἐθνῶν | Gentiles |
Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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εὐπρόσδεκτος | acceptable |
Parse: Adjective, Nominative Feminine Singular Root: εὐπρόσδεκτος Sense: well received, accepted, acceptable. |
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ἡγιασμένη | having been sanctified |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
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ἐν | in [the] |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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Πνεύματι | Spirit |
Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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Ἁγίῳ | Holy |
Parse: Adjective, Dative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
Greek Commentary for Romans 15:16
The εις το eis to idiom with the infinitive again (Romans 15:8, Romans 15:13). [source]
Predicate accusative in apposition with με me and see note on Romans 13:6 for the word. “The word here derives from the context the priestly associations which often attach to it in the lxx” (Denney). But this purely metaphorical use does not show that Paul attached a “sacerdotal” character to the ministry. Ministering (ιερουργουντα hierourgounta). Present active participle of ιερουργεω hierourgeō late verb from ιερουργος hierourgos (ιεροσ εργω hierosη προσπορα των ετνων ergō), in lxx, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did. The offering up of the Gentiles Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
Present active participle of ιερουργεω hierourgeō late verb from ιερουργος hierourgos (ιεροσ εργω hierosη προσπορα των ετνων ergō), in lxx, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did. [source]
Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
See on Romans 13:6. [source]
Only here in the New Testament. Lit., ministering as a priest. [source]
Lit., the bringing to, i.e., to the altar. Compare doeth service, John 16:2. [source]
Reverse Greek Commentary Search for Romans 15:16
Grace, the general gift bestowed on all believers: apostleship, the special manifestation of grace to Paul. The connecting καὶ andhas the force of and in particular. Compare Romans 15:15, Romans 15:16. [source]
Late word for public servant (unused λειτος leitos from Attic λεως leōs people, and εργω ergō to work). Often used of military servants, servants of the king, and temple servants (Hebrews 8:2). Paul uses it also of himself as Christ‘s λειτουργος leitourgos (Romans 15:16) and of Epaphroditus as a minister to him (Philemon 2:25). See τεου διακονος theou diakonos in Romans 13:4. [source]
Condition of the first class, assumed as true, first aorist active indicative To minister unto (λειτουργησαι leitourgēsai first aorist active infinitive of λειτουργεω leitourgeō with dative case αυτοις autois to them), but here certainly with no “sacerdotal” functions (cf. Romans 15:16). In carnal things Things which belong to the natural life of the flesh (σαρχ sarx), not the sinful aspects of the flesh at all. [source]
(λειτουργησαι leitourgēsai first aorist active infinitive of λειτουργεω leitourgeō with dative case αυτοις autois to them), but here certainly with no “sacerdotal” functions (cf. Romans 15:16). [source]
Old word from περω pherō to bring, especially the annual tax on lands, etc. (Luke 20:22; Luke 23:1). Paying taxes recognizes authority over us. Ministers of God‘s service (λειτουργοι τεου leitourgoi theou). Late word for public servant (unused λειτος leitos from Attic λεως leōs people, and εργω ergō to work). Often used of military servants, servants of the king, and temple servants (Hebrews 8:2). Paul uses it also of himself as Christ‘s λειτουργος leitourgos (Romans 15:16) and of Epaphroditus as a minister to him (Philemon 2:25). See τεου διακονος theou diakonos in Romans 13:4. Attending continually Present active participle of the late verb προσκαρτερεω proskartereō (προς pros and καρτερεω kartereō from καρτος kartos or κρατος kratos strength) to persevere. See note on Acts 2:42 and note on Acts 8:13. [source]
Rev., acceptable. Paul uses for the simple adjective of the Septuagint a compound “well -received,” which is stronger, and which occurs mostly in his own writings. See Romans 15:16, Romans 15:31; 1 Peter 2:5; and compare acceptable year, Luke 4:19. [source]
Sacrifice, as uniformly in the New Testament, the thing sacrificed. Service, see on ministration, Luke 1:23, and see on ministered, Acts 13:2. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel's service to God; 1 Samuel 2:18; 1 Samuel 3:1. Of service to men, 1 Kings 1:4, 1 Kings 1:15. In the apostolic writings this and its kindred words are used of services to both God and man. See Romans 13:6; Romans 15:16; Luke 1:23; Romans 15:27; 2 Corinthians 9:12; Phlippians 2:25. [source]
Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Colossians 1:7. Note one article τον ton (the) with the three epithets given in an ascending scale (Lightfoot), brother Μου Mou (my) and υμων humōn (your) come together in sharp contrast. Messenger (αποστολον apostolon). See note on 2 Corinthians 8:23 for this use of αποστολος apostolos as messenger (missionary). Minister See note on Romans 13:6; Romans 15:16 for this ritualistic term. [source]
See note on Romans 13:6; Romans 15:16 for this ritualistic term. [source]
Rev., more strictly, to youward. Connect with was given. The stewardship was assigned to me with you as its object. Compare Ephesians 3:2; Romans 15:16. [source]
For the phrase see Mark 1:14; Romans 1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8, 1 Thessalonians 2:9; 1 Peter 4:17. It points to the monotheistic character of the gospel. [source]
The phrase in Paul only in these Epistles. Comp. 2Thessalonians href="/desk/?q=2th+3:1&sr=1">2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ wordof God, eight times, and λόγος τοῦ χριστοῦ wordof the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ thegospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, “it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ.” [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See 1 Corinthians 12:28; Ephesians 4:11. He calls himself ἐθνῶν ἀπόστολος apostleof the Gentiles (Romans 11:13); λειτουργός Χριστοῦ Ἱησοῦ εἰς τὰ ἔθνη ministerof Christ Jesus to the Gentiles (Romans 15:16); and δέσμιος τοῦ Χριστοῦ Ἱησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν prisonerof Jesus Christ for you Gentiles (Ephesians 3:1). [source]
PastoCompare ἀποδοχή acceptation 1 Timothy 1:15, and Paul's εὐρόσδεκτος acceptable Romans 15:16, Romans 15:31; 2 Corinthians 6:2; 2 Corinthians 7:12. [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]