KJV: Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.
YLT: in power of signs and wonders, in power of the Spirit of God; so that I, from Jerusalem, and in a circle as far as Illyricum, have fully preached the good news of the Christ;
Darby: in the power of signs and wonders, in the power of the Spirit of God; so that I, from Jerusalem, and in a circuit round to Illyricum, have fully preached the glad tidings of the Christ;
ASV: in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ;
| ἐν | in [the] |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| δυνάμει | power |
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Parse: Noun, Dative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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| σημείων | of signs |
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Parse: Noun, Genitive Neuter Plural Root: σημεῖον Sense: a sign, mark, token. |
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| τεράτων | wonders |
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Parse: Noun, Genitive Neuter Plural Root: τέρας Sense: a prodigy, portent. |
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| Πνεύματος | of [the] Spirit |
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Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| [θεοῦ] | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ὥστε | so as |
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Parse: Conjunction Root: ὥστε Sense: so that, insomuch that. |
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| με | for me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Ἰερουσαλὴμ | Jerusalem |
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Parse: Noun, Genitive Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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| κύκλῳ | around |
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Parse: Adverb Root: κύκλῳ Sense: in a circle, around, round about, on all sides. |
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| μέχρι | unto |
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Parse: Preposition Root: μέχρι Sense: as far as, until. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰλλυρικοῦ | Illyricum |
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Parse: Noun, Genitive Neuter Singular Root: Ἰλλυρικόν Sense: a region lying between Italy, Germany, Macedonia and Thrice, having on one side the Adriatic Sea, and on the other the Danube. |
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| πεπληρωκέναι | to have fully proclaimed |
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Parse: Verb, Perfect Infinitive Active Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| εὐαγγέλιον | gospel |
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Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for Romans 15:19
Note all three words as in Hebrews 2:4, only here δυναμις dunamis is connected with σημεια sēmeia and τερατα terata See all three words used of Paul‘s own work in 2 Corinthians 12:12 and in 2 Thessalonians 2:9 of the Man of Sin. See note on 1 Thessalonians 1:5; 1 Corinthians 2:4 for the “power” of the Holy Spirit in Paul‘s preaching. Note repetition of εν δυναμει en dunamei here with πνευματος αγιου pneumatos hagiou [source]
Result expressed by the perfect active infinitive πεπληρωκεναι peplērōkenai (from πληροω plēroō) with the accusative με me (general reference). Round about even unto Illyricum (κυκλωι μεχρι του Ιλλυρικου kuklōi mechri tou Illurikou). “In a ring” (κυκλωι kuklōi locative case of κυκλος kuklos). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see notes on 2 Corinthians 13:1-14 and notes on Acts 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul‘s mission journeys so far. [source]
“In a ring” Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see notes on 2 Corinthians 13:1-14 and notes on Acts 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul‘s mission journeys so far. [source]
See on Matthew 11:20. [source]
Not, in a circuitous track to Illyricum, but Jerusalem and the regions round it. For the phrase, see Mark 3:34; Mark 6:6, Mark 6:36; Luke 9:12; Revelation 4:6. For the facts, Acts href="/desk/?q=ac+20:1-3&sr=1">Acts 20:1-3. [source]
Lit., fulfilled Some explain, have given the Gospel its fall development so that it has reached every quarter. [source]
Reverse Greek Commentary Search for Romans 15:19
We have no way of knowing why Luke did not tell of Paul‘s stay in Troas (2 Corinthians 2:12.) nor of meeting Titus in Macedonia (2 Corinthians 2:13-7:16) nor of Paul‘s visit to Illyricum (Romans 15:19.) to give time for II Corinthians to do its work (2 Corinthians 13:1-14), one of the most stirring experiences in Paul‘s whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: “had given them much exhortation” Literally, “having exhorted them (the Macedonian brethren) with much talk” (instrumental case). [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Samuel 16:14-16,63. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1714207342_2 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
See on Matthew 24:24. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to miraculous powers by the person to whom they were ascribed. Compare 1 Corinthians 2:4; Romans 15:19. [source]
This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2 Thessalonians 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Romans 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts 20:1-3) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.sa120 [source]
Dative case εμοι emoi with ελοτη elothē The peculiar form ελαχιστοτερωι elachistoterōi (in apposition with εμοι emoi) is a comparative (τερος ̇teros) formed on the superlative ελαχιστος elachistos This sort of thing was already done in the older Greek like εσχατοτερος eschatoteros in Xenophon. It became more common in the Koiné. So the double comparative μειζοτεραν meizoteran in 3 John 1:4. The case of αγιων hagiōn is ablative. This was not mock humility (Romans 15:19), for on occasion Paul stood up for his rights as an apostle (2 Corinthians 11:5). [source]
Fully discharge my office, so that the divine intent shall be fully carried out in the preaching of the Gospel to the Gentiles no less than to the Jews. Compare fully preached, Romans 15:19. [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]
See on 2 Timothy 4:5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp. Romans 15:19; Acts 23:11; Acts 28:31; Philemon 1:12-14. [source]
Part of the country known generally as Illyricum, along the eastern coast of the Adriatic. See Romans 15:19. [source]
Associative-instrumental case after ομοια homoia Old word, from κρυος kruos (ice and sometimes used for ice), in N.T. only here and Revelation 22:1, not semi-opaque, but clear like rock-crystal.In the midst of the throne (εν μεσωι του τρονου en mesōi tou thronou). As one looks from the front, really before.Round about the throne Merely an adverb in the locative case (Romans 15:19), as a preposition in N.T. only here, Revelation 5:11; Revelation 7:11. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel 1:12.).Four living creatures (τεσσερα ζωα tessera zōa). Not τηρια thēria (beasts), but living creatures. Certainly kin to the ζωα zōa of Ezek 1; Ezekiel 2:1-10 which are cherubim (Ezekiel 10:2, Ezekiel 10:20), though here the details vary as to faces and wings with a significance of John‘s own, probably representing creation in contrast with the redeemed (the elders).Full of eyes Present active participle of γεμω gemō to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete). [source]
Merely an adverb in the locative case (Romans 15:19), as a preposition in N.T. only here, Revelation 5:11; Revelation 7:11. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel 1:12.).Four living creatures (τεσσερα ζωα tessera zōa). Not τηρια thēria (beasts), but living creatures. Certainly kin to the ζωα zōa of Ezek 1; Ezekiel 2:1-10 which are cherubim (Ezekiel 10:2, Ezekiel 10:20), though here the details vary as to faces and wings with a significance of John‘s own, probably representing creation in contrast with the redeemed (the elders).Full of eyes Present active participle of γεμω gemō to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete). [source]