KJV: What advantage then hath the Jew? or what profit is there of circumcision?
YLT: What, then, is the superiority of the Jew? or what the profit of the circumcision?
Darby: What then is the superiority of the Jew? or what the profit of circumcision?
ASV: What advantage then hath the Jew? or what is the profit of circumcision?
| οὖν | then [is] |
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Parse: Conjunction Root: οὖν Sense: then, therefore, accordingly, consequently, these things being so. |
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| περισσὸν | superiority |
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Parse: Adjective, Nominative Neuter Singular Root: περισσός Sense: exceeding some number or measure or rank or need. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίου | Jew |
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Parse: Adjective, Genitive Masculine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| τίς | what [is] |
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Parse: Interrogative / Indefinite Pronoun, Nominative Feminine Singular Root: τίς Sense: who, which, what. |
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| ὠφέλεια | benefit |
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Parse: Noun, Nominative Feminine Singular Root: ὠφέλεια Sense: usefulness, advantage, profit. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| περιτομῆς | circumcision |
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Parse: Noun, Genitive Feminine Singular Root: περιτομή Sense: circumcised. |
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Greek Commentary for Romans 3:1
Literally, “What then is the overplus of the Jew?” What does the Jew have over and above the Gentile? It is a pertinent question after the stinging indictment of the Jew in chapter 2. [source]
The help. Old word, only here in N.T. See Mark 8:36 for ωπελει ōphelei the verb to profit. [source]
Lit., surplus. Hence prerogative or pre-eminence. [source]
Compare profiteth, Romans 2:25. [source]
Reverse Greek Commentary Search for Romans 3:1
is fenced in places from πρασσω phrassō to fence in (Romans 3:19).Compel (αναγκασον anagkason). First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12.That my house may be filled First aorist passive subjunctive of γεμιζω gemizō to fill full, old verb from γεμω gemō to be full. Effective aorist. Subjunctive with ινα hina in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25). Bengel says: Nec natura nec gratia patitur vacuum. [source]
The word is sometimes used in the New Testament of other scriptures. See John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. [source]
Periphrastic perfect passive indicative of γραπω graphō (as in John 2:17) in place of the usual γεγραπται gegraptai “Does it not stand written?” In your law From Psalm 82:6. The term νομος nomos (law) applying here to the entire O.T. as in John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. Aleph D Syr-sin. omit υμων humōn but needlessly. We have it already so from Jesus in John 8:17. They posed as the special custodians of the O.T. I said Recitative οτι hoti before a direct quotation like our quotation marks. Ειπα Eipa is a late second aorist form of indicative with -α a instead of -ον on Ye are gods Another direct quotation after ειπα eipa but without οτι hoti The judges of Israel abused their office and God is represented in Psalm 82:6 as calling them “gods” (τεοι theoi elohim) because they were God‘s representatives. See the same use of elohim in Exodus 21:6; Exodus 22:9, Exodus 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way. [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Old word from χολας cholas either from χεω cheō to pour, or χλοη chloē yellowish green, bile or gall. In the N.T. only in Matthew 27:34 and here. In lxx in sense of wormwood as well as bile. See Deuteronomy 29:18 and Deuteronomy 32:32; Lamentations 3:15; and Job 16:14. “Gall and bitterness” in Deuteronomy 29:18. Here the gall is described by the genitive πικριας pikrias as consisting in “bitterness.” In Hebrews 12:15 “a root of bitterness,” a bitter root. This word πικρια pikria in the N.T. only here and Hebrews 12:15; Romans 3:14; Ephesians 4:31. The “bond of iniquity” Peter describes Simon‘s offer as poison and a chain. [source]
See on Romans 3:12. [source]
For goodness, see on Romans 3:12. Ἁποτομία severityonly here in the New Testament. The kindred adverb, ἀποτόμως sharplyoccurs 2 Corinthians 13:10; Titus 1:13. From ἀποτέμνω tocut off. Hence that which is abrupt, sharp. [source]
Emphasizing the rapid approach of the messenger. “In their running and hastening, in their scaling obstructing mountains, and in their appearance and descent from mountains, they are the symbols of the earnestly-desired, winged movement and appearance of the Gospel itself” (Lange). Compare Nahum 1:15; Ephesians 6:15; Romans 3:15; Acts 5:9. Paul omits the mountains from the citation. Omit that preach the gospel of peace. [source]
Not principally, nor in preference to the Greek; but first in point of time. Compare John 4:22; Romans 3:1; Romans 9:1; Matthew 15:24. [source]
Paul‘s frequent query, to be taken with Romans 3:1, Romans 3:2. [source]
Old word, seen already in Acts 27:13 and for “shewbread” in Matthew 12:4. The verb προτιτημι protithēmi Paul uses in Romans 3:24 for God‘s purpose. Paul accepts fully human free agency but behind it all and through it all runs God‘s sovereignty as here and on its gracious side (Romans 9:11; Romans 3:11; 2 Timothy 1:9). [source]
Usual formula of quotation as in Romans 3:4 with recitative οτι hoti added as in Romans 3:8. Paul here uses a catena or chain of quotations to prove his point in Romans 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Romans 3:10-12 come from Psalm 14:1-3; first half of Romans 3:13 as far as εδολιουσαν edoliousan from Psalms 4:9, the second half from Psalm 140:3; Romans 3:14 from Psalm 10:7; Romans 3:15-17 from an abridgment of Isaiah 59:7.; Romans 3:18 from Psalm 35:1. Paul has given compounded quotations elsewhere (2 Corinthians 6:16; Romans 9:25.,27f; Romans 11:26.,34f.; Romans 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Romans 3:4 in Aleph B, etc. [source]
Only here in the New Testament. See on χρηστὸς , A.V., easy, Matthew 11:30, and see on χρηστότης good Romans 3:12.“The high charity which makes us servantsPrompt to the counsel which controls the world.”Dante, “Paradiso,” xxi., 70, 71. [source]
Elliptical sentence like Romans 15:3 where γεγονεν gegonen (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the Apocalypse of Elias and Jerome finds it also in the Ascension of Isaiah. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the lxx text of Isa 64:4 and cites it as a Christian saying. It is likely that Paul here combines freely Isaiah 64:4; Isaiah 65:17; Isaiah 52:15 in a sort of catena or free chain of quotations as he does in Romans 3:10-18. There is also an anacoluthon for α ha (which things) occurs as the direct object (accusative) with ειδεν eiden (saw) and ηκουσαν ēkousan (heard), but as the subject (nominative) with ανεβη anebē (entered, second aorist active indicative of αναβαινω anabainō to go up). [source]
Lit., this boasting shall not be blocked up as regards me. The boasting is that of preaching gratuitously. For the verb, compare Romans 3:19; Hebrews 11:33. [source]
Primarily, destruction, ruin; but it also has the sense of deterioration, decay, as 1 Corinthians 15:42. Comp. Aristotle, Rhet. iii. 3,4: “And thou didst sow ( ἔσπειρας ) shamefully ( αἰσχρῶς ) and didst reap ( ἐθερίσας ) miserably ( κακῶς ).” See also Plato, Phaedrus, 260 D, and on defile, Romans 3:17. [source]
PoSee on Romans 3:12. [source]
See on good, Romans 3:12; see on easy, Matthew 11:30; see on gracious, 1 Peter 2:3. Better, kindness; a kindness which is useful or serviceable. [source]
In a different sense, referring to the O.T. For a similar double sense see Romans 3:19. For νόμος as a designation of the O.T. generally, see 1 Corinthians 14:21; John 10:24; John 11:34; John 15:25. [source]
The A.V. omits δὲ which is wanting in some Mss. Δὲ not oppositional as commonly explained: “Ye did not injure me, but on the contrary ye know, etc.”; but introducing an explanation of ye did not injure me by reference to the fact that they might easily have been moved to do him wrong by the unfavorable circumstances under which he first preached the gospel to them (through infirmity of the flesh). The formulas οἶδα δὲ , οἴδαμεν δὲ , οἴδατε δὲ , are habitually used by Paul to introduce an explanation of what precedes, from a new point of view. See Romans 2:2; Romans 3:19; Romans 15:29; Philemon 4:15. The general sense therefore is: “Ye did not wrong me at all as you might easily have been moved to do; for ( δὲ ) you know in what an unfavorable light my infirmities placed me when I first came among you.” [source]
Better, hath shut up, as a jailer. Only in Paul, with the exception of Luke 5:6. Frequent in lxx. Not included with others, but confined as within an enclosure, as Luke 5:6, of the net enclosing the fish. Comp. Exodus 14:3; Joshua 6:1; Romans href="/desk/?q=ro+3:10-19&sr=1">Romans 3:10-19; Romans 11:32. [source]
The who is wrong. Render we are Jews. The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special prerogatives and privileges of the Jews as such. See Romans 3:1f.; Romans 9:1ff. [source]
Not after a human standard and so he does not try to conform to the human ideal. Paul alone (1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Romans 3:15) in the N.T. uses this old and common idiom. [source]
See υπο καταραν hupo kataran in Galatians 3:10. As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon. He uses τα παντα ta panta (the all things), the totality of everything. See Romans 3:10-19; Romans 11:32. That (ινα hina). God‘s purpose, personifying scripture again. Might be given First aorist passive subjunctive of διδωμι didōmi with ινα hina f0). [source]
The quotation is probably a combination and free rendering of Isaiah 60:1; Isaiah 26:19. For similar combinations see on Romans 3:10; see on Romans 9:33. By some the words are regarded as the fragment of a hymn. [source]
Old word from πικρος pikros (bitter), in N.T. only here and Acts 8:23; Romans 3:14; Hebrews 12:15. [source]
See on Romans 3:12. [source]
See on Luke href="/desk/?q=lu+2:1&sr=1">Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Ephesians 2:15. [source]
Ἅμα , at the same time, referring to the living. We that are alive shall simultaneously or one and all (comp. Romans 3:12) be caught up. Σὺν αὐτοῖς alongwith them, i.e., the dead. Thus ἅμα is to be const. with shall be caught up. The A.V. and Rev. are inaccurate. These are the important words as related to the disquietude of the Thessalonians. [source]
Lit. of our Lord. For a similar use of the genitive, see John 5:42; 1 John 2:5, 1 John 2:15; Acts 9:31; Romans 1:5; Romans 3:18, Romans 3:22, Romans 3:26, etc. Connect with hope only. [source]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
“Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. [source]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
Only here in Pastorals. Elsewhere only in Paul. See on Romans 3:12, and see on easy, Matthew 11:30. [source]
Or poured forth. Only here in Pastorals. Most frequent in Revelation. The pouring out of the Spirit is an O.T. metaphor. See Joel 3:1, Joel 3:2, cit. in Acts 2:17, Acts 2:18; Zechariah 12:10. In Paul the verb occurs but once, of shedding blood, Romans 3:15, cit. [source]
Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; Luke 18:1-8.He hides himself so wondrouslyAs though there were no God;He is least seen when all the powersOf ill are most abroad.Or he deserts us at the hourThe fight is almost lost,And seems to leave us to ourselvesJust when we need him most.It is not so, but so it looks;And we lose courage then;And doubts will come if God hath keptHis promises to men.”Faber. [source]
The verb means to fence in; block up. Rare in N.T. See Romans 3:19; 2 Corinthians 11:10, and comp. φραγμός afence, Matthew 21:33; Ephesians 2:14. Occasionally in lxx, as Job 38:8; Proverbs 21:13; Zechariah 14:5. The reference is no doubt to Daniel, Daniel 6:22; comp. 1 Maccabees 2:60. [source]
Only here and Romans 3:16. See on be afflicted, James 4:9. [source]
Rendered rust at James 5:3; and found only in these two passages and in Romans 3:13, in the citation of Psalm 140:3. [source]
Correct reading, not ακατασχετον akatascheton for which see note on James 1:8. The tongue is evil when set on fire by hell, not evil necessarily.Full of deadly poison (μεστη ιου τανατηπορου mestē iou thanatēphorou). Feminine adjective agreeing with γλωσσα glōssa not with κακον kakon (neuter). Ιου Iou (poison here, as in Romans 3:13, but rust in James 5:3, only N.T. examples), old word. Genitive case after μεστη mestē (full of). Τανατηπορου Thanatēphorou old compound adjective (from τανατος thanatos death, περω pherō to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes. [source]
Feminine adjective agreeing with γλωσσα glōssa not with κακον kakon (neuter). Ιου Iou (poison here, as in Romans 3:13, but rust in James 5:3, only N.T. examples), old word. Genitive case after μεστη mestē (full of). Τανατηπορου Thanatēphorou old compound adjective (from τανατος thanatos death, περω pherō to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes. [source]
Poison in James 3:8; Romans 3:13 (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed.For a testimony (εις μαρτυριον eis marturion). Common idiom as in Matthew 8:4 (use of εις eis with accusative in predicate).Against you Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον ephagon) of defective verb εστιω esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
The old word eschew is from the Norman escheverto shun or avoid. It reappears in the German scheuento be startled or afraid, and in the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (Romans 3:12; Romans 16:17), where Rev. renders turn aside and turn away. It is compounded of ἐκ , out of, and κλίνω , to cause to bend or slope; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev., turn away from. [source]
Present active indicative of προσκοπτω proskoptō with dative case, λογωι logōi and present active participle of απειτεω apeitheō (cf. απιστουσιν apistousin in 1 Peter 2:7) as in Romans 3:1. Τωι λογωι Tōi logōi can be construed with απειτουντες apeithountes (stumble, being disobedient to the word). [source]
Causal use of the relative pronoun.Stumble at the word, being disobedient (προσκοπτουσιν τωι λογωι απειτουντες proskoptousin tōi logōi apeithountes). Present active indicative of προσκοπτω proskoptō with dative case, λογωι logōi and present active participle of απειτεω apeitheō (cf. απιστουσιν apistousin in 1 Peter 2:7) as in Romans 3:1. Τωι λογωι Tōi logōi can be construed with απειτουντες apeithountes (stumble, being disobedient to the word).Whereunto also they were appointed First aorist passive indicative of τιτημι tithēmi See this idiom in 1 Timothy 2:7. “Their disobedience is not ordained, the penalty of their disobedience is” (Bigg). They rebelled against God and paid the penalty. [source]
First aorist active imperative third person singular of εκκλινω ekklinō where the lxx has εκκλινον ekklinon (second person singular). Old verb, in N.T. only here, Romans 3:12; Romans 16:17. Peter adapted the passage all through to his own construction and use. So as to ποιησατω poiēsatō (let him do) for ποιησον poiēson (do thou), ζητησατω zētēsatō (let him seek) for ζητησον zētēson (do thou seek), διωχατω diōxatō (let him pursue) for διωχον diōxon (do thou pursue), all first aorist active imperatives (of ποιεω ζητεω διωκω poieōzēteōdiōkō). See Hebrews 12:14 for “pursuing peace.” If men only did! [source]