KJV: Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
YLT: Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ,
Darby: Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ;
ASV: Being therefore justified by faith, we have peace with God through our Lord Jesus Christ;
| Δικαιωθέντες | Having been justified |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: δικαιόω Sense: to render righteous or such he ought to be. |
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| πίστεως | faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| εἰρήνην | peace |
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Parse: Noun, Accusative Feminine Singular Root: εἰρήνη Sense: a state of national tranquillity. |
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| ἔχομεν | we have |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸν | God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | 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 5:1
First aorist passive participle of δικαιοω dikaioō to set right and expressing antecedent action to the verb εχωμεν echōmen The ουν oun refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. [source]
This is the correct text beyond a doubt, the present active subjunctive, not εχομεν echomen (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that “it is difficult if not impossible to explain it.” One has only to observe the force of the tense to see Paul‘s meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean “make peace” as the ingressive aorist subjunctive ειρηνην σχωμεν eirēnēn schōmen would mean. A good example of σχωμεν schōmen occurs in Matthew 21:38 (σχωμεν την κληρονομιαν αυτου schōmen tēn klēronomian autou) where it means: “Let us get hold of his inheritance.” Here ειρηνην εχωμεν eirēnēn echōmen can only mean: “Let us enjoy peace with God” or “Let us retain peace with God.” We have in Acts 9:31 ειχεν ειρηνην eichen eirēnēn (imperfect and so linear), the church “enjoyed peace,” not “made peace.” The preceding justification (δικαιωτεντες dikaiōthentes) “made peace with God.” Observe προς pros (face to face) with τον τεον ton theon and δια dia (intermediate agent) with του κυριου tou kuriou f0). [source]
The true reading is ἔχωμεν letus have; but it is difficult if not impossible to explain it. Godet says: “No exegete has been able satisfactorily to account for this imperative suddenly occurring in the midst of a didactic development.” Some explain as a concessive subjunctive, we may have; but the use of this in independent sentences is doubtful. Others give the deliberative sense, shall we have; but this occurs only in doubtful questions, as Romans 6:1. A similar instance is found Hebrews 12:28. “Let us have grace,” where the indicative might naturally be expected. Compare also the disputed reading, let us bear, 1 Corinthians 15:49, and see note there. [source]
Not contentment, satisfaction, quiet, see Philemon 4:7; but the state of reconciliation as opposed to enmity (Romans 5:10). [source]
See on with God, John 1:1. [source]
Reverse Greek Commentary Search for Romans 5:1
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
This is no part of the Model Prayer. The word “trespass” is literally “falling to one side,” a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one‘s enemy, but “slip” or “fault” (Galatians 6:1) is the common New Testament idea. Παραβασις Parabasis (Romans 5:14) is a positive violation, a transgression, conscious stepping aside or across. [source]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
That the inheritance may become Here Matthew 21:39 has σχωμεν schōmen “let us get, ingressive aorist active subjunctive.” Cf. εχωμεν echōmen present subjunctive of the same verb εχω echō in Romans 5:1; Mark 12:7 has “and it will be ours” (εσται estai). [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
The very language in the plural that Mary Magdalene had used (John 20:18) when no one believed her. Except I shall see Negative condition of third class with εαν ean and second aorist active subjunctive and so as to βαλω balō (from βαλλω ballō) “and put.” The print The mark or stamp made by the nails, here the original idea. Various terms as in Acts 7:44; 1 Timothy 4:12. Finally our “type” as in Romans 5:14. Clearly the disciples had told Thomas that they had seen the τυπον tupon of the nails in his hands and the spear in his side. I will not believe Strong refusal with ου μη ou mē (doubtful negative) and first aorist active subjunctive (or future indicative). [source]
Εργο Ergo as in Luke 11:20, Luke 11:48 and like αρα ουν ara oun in Romans 5:18. In ancient Greek inferential αρα ara cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had “granted repentance unto life” to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts 15:8) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord‘s brother. [source]
Rev., ordinance. Primarily that which is deemed right, so as to have the force of law; hence an ordinance. Here collectively, of the moral precepts of the law: its righteous requirement. Compare Luke 1:6; Romans 2:26; Hebrews 9:1. See on Romans 5:16. [source]
As Romans 5:16, sentence of condemnation. [source]
Rev., rightly, free gift (compare Romans 5:15). In sharp contrast with wages. [source]
Wrong. In death, as Rev. As the sphere or dominion of death's tyranny. Compare Romans 5:14, “death reigned.” Some, however, explain the preposition as instrumental, by death. How much is lost by the inaccurate rendering of the prepositions. Ellicott remarks that there are few points more characteristic of the apostle's style than his varied but accurate use of prepositions, especially of two or more in the same or in immediately contiguous clauses. See Romans 3:22; Ephesians 4:6; Colossians 1:16. [source]
See on James 3:6. Used elsewhere by Paul only at Titus 1:5, in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25; Acts 6:3; Acts 7:10; Hebrews 5:1, etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15). From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8; James 4:4; James 3:6. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Romans 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained. [source]
See on Romans 5:16. Rev., correctly, one act of righteousness. [source]
Not the subjective state of justification, but a righteous act or deed. Revelation 19:8; see on Romans 5:18. The word is sometimes rendered ordinance, Hebrews 9:1, Hebrews 9:10; an appointment of God having the force of law. So Romans 1:32, where Rev. gives ordinance for judgment, and Romans 2:26, ordinances for righteousness. -DIVIDER- -DIVIDER- [source]
Some explain, one man, from the preceding (one) that sinned. Others, one trespass, from Romans 5:17. [source]
The better supported reading. Some MSS. and versions read ἁμαρτήματος transgressionOf oneSome explain, one man, from the preceding (one) that sinned. Others, one trespass, from Romans 5:17. [source]
As ( ὥσπερ ) begins the first member of a comparison. The second member is not expressed, but is checked by the illustration introduced in Romans 5:13, Romans 5:14, and the apostle, in his flow of thought, drops the construction with which he started, and brings in the main tenor of what is wanting by “Adam who is the type,” etc. (Romans 5:14). [source]
Now, in contrast with future glory. Atonement, Rev., properly, reconciliation, the noun being etymologically akin to the verb to reconcile. Atonement at the time of the A.V. signified reconciliation, at-one-ment, the making two estranged parties at one. So Shakespeare:“He and Aufidius can no more atoneThan violenist contrarieties.”“Coriolanus,” iv., 6.Fuller: “His first essay succeeded so well, Moses would adventure on a second design to atone two Israelites at variance.” The word at present carries the idea of satisfaction rather than of reconciliation, and is therefore inappropriate here. The article points to the reconciliation in Romans 5:10. See on Romans 3:24-26. [source]
Lit., but also glorying. The participle corresponds with that in Romans 5:10, being reconciled. We shall be saved, not only as being reconciled, but as also rejoicing; the certainty of the salvation being based, not only upon the reconciliation, but also upon the corresponding joy. [source]
Not contentment, satisfaction, quiet, see Philemon 4:7; but the state of reconciliation as opposed to enmity (Romans 5:10). [source]
Not peace with God, reconciliation, as Romans 5:1, but mutual concord among Christians. [source]
See on Romans 5:10, Romans 5:11. Defining the phrase riches of the world in Romans 11:12. [source]
See on obedience and disobedience, Romans 5:19. Also see on Acts 5:29. Obeyed as the result of listening, and so especially appropriate here. Compare head and hear, Romans 10:14. For the same reason hearken (Rev.) is better than obeyed. [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Note the modesty in some. Χάρισμα is a gift of grace ( χάρις ) a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (Romans 5:15, Romans 5:16; Romans 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:31; 1 Peter 4:10. In 1 Timothy 4:14; 2 Timothy 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist. [source]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER- A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER- -DIVIDER- In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER- -DIVIDER- Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER- -DIVIDER- Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER- -DIVIDER- To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER- -DIVIDER- 2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER- -DIVIDER- A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER- -DIVIDER- The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER- -DIVIDER- Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Trench remarks upon “the mournfully numerous group of words” which express the different aspects of sin. It is ἁμαρτια themissing of a mark; παράβασις theoverpassing of a line; παρακοή thedisobedience to a voice; παράπτωμα afalling when one should have stood; ἀγνόημα ignoranceof what one should know; ἥττημα adiminishing of what should be rendered in full measure; ἀνομία or παρανομία non-observanceof law; πλημμέλεια discord. The primary sense of the preposition παρά is beside or by, with reference to a line or extended surface. Hence it indicates that which is not on its true line but beside it, either in the way of falling short or of going beyond. Thus, in the sense of going beyond, Romans 12:3, to think more highly than he ought ( παρ ' ὃ δεῖ ), where the sense of beyond is fixed by ὑπερφρονεῖν to think beyond or over.” So Luke 13:2. In the sense of falling short, Thucydides, 3,49: “Mitylene came near such peril” ( παρὰ τοσοῦτο κινδύνου ), as if parallel to the danger but not touching it. Hence παραβάσις differs from the Homeric ὑπερβασία transgressionin that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law. “Where there is no law there is no transgression” (Romans 4:15). Hence Adam's sin is called a transgression (Romans 5:14), because it was the violation of a definite command. Paul habitually uses the word and its kindred παραβάτης transgressorof the transgression of a commandment distinctly given (Galatians 3:19; 1 Timothy 2:14, Romans 2:25, Romans 2:27). Hence it is peculiarly appropriate here of one who boasts in the law. It thus differs from ἁμαρτία sin(see on sins, Matthew 1:21), in that one may sin without being under express law. See Romans 5. Sin ( ἁμαρτία ) was in the world until the law; i.e. during the period prior to the law. Death reigned from Adam to Moses over those who had not sinned ( ἁμαρτήσαντας ) after the similitude of Adam's transgression ( παραβάσεως ). The sin is implicit, the transgression explicit. -DIVIDER- -DIVIDER- [source]
Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
They heard, but did not heed. Some disbelieve now (Romans 3:3) as they did then. On obedience and disobedience see note on Romans 5:19; 1 Thessalonians 2:13; Galatians 3:2. He quotes Isaiah 53:1 to show how Isaiah felt. [source]
See note on Romans 5:10. for καταλλαγη katallagē (reconciling). It explains Romans 11:12. The receiving (η προσλημπσις hē proslēmpsis). Old word from προσλαμβανω proslambanō to take to oneself, only here in N.T. Life from the dead Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative. [source]
Constative second aorist active indicative of αμαρτανω hamartanō as in Romans 5:12. This tense gathers up the whole race into one statement (a timeless aorist). [source]
Basis of all the exultation above (Romans 5:1-5). [source]
“For this reason.” What reason? Probably the argument made in Romans 5:1-11, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ‘s death and the certainty of future final salvation by his life. [source]
Supply παραπτωματος paraptōmatos Adam‘s one transgression. Of many trespasses (εκ πολλων παραπτωματων ek pollōn paraptōmatōn). The gift by Christ grew out of manifold sins by Adam‘s progeny. Justification Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
Conclusion of the argument. Cf. Romans 7:3, Romans 7:25; Romans 8:12, etc. Paul resumes the parallel between Adam and Christ begun in Romans 5:12 and interrupted by explanation (Romans 5:13.) and contrast (Romans 5:15-17). [source]
That of Adam. Through one act of righteousness (δι ενος δικαιωματος di' henos dikaiōmatos). That of Christ. The first “unto all men” (εις παντας αντρωπους eis pantas anthrōpous) as in Romans 5:12, the second as in Romans 5:17 “they that receive, etc.” [source]
That of Christ. The first “unto all men” (εις παντας αντρωπους eis pantas anthrōpous) as in Romans 5:12, the second as in Romans 5:17 “they that receive, etc.” [source]
Second aorist active indicative of double compound παρεισερχομαι pareiserchomai late verb, in N.T. only here and Galatians 2:4 which see. See also εισηλτεν eisēlthen in Romans 5:12. The Mosaic law came into this state of things, in between Adam and Christ. [source]
Present active imperative, “let not sin continue to reign” as it did once (Romans 5:12). [source]
Incorporation of the antecedent (τυπον διδαχης tupon didachēs) into the relative clause: “to which form of doctrine ye were delivered.” See note on Romans 5:14 for τυπον tupon It is hardly proper to take “form” here to refer to Paul‘s gospel (Romans 2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation. [source]
In contrast with “death.” Peace (ειρηνη eirēnē). As seen in Romans 5:1-5. [source]
As seen in Romans 5:1-5. [source]
Subjective genitive, “a God kind of righteousness,” one that each must have and can obtain in no other way save “from faith unto faith” Is revealed (αποκαλυπτεται apokaluptetai). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (δικαιοσυνη dikaiosunē) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24, Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24, Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Paul begins a comparison between the effects of Adam‘s sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in Romans 5:15. The general point is plain that the effects of Adam‘s sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ‘s atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam “is a figure of him that was to come.” Sin entered into the world (η αμαρτια εις τον κοσμον εισηλτεν hē hamartia eis ton kosmon eisēlthen). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely “an error of mortal mind” (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. And so death passed unto all men Note use of διερχομαι dierchomai rather than εισερχομαι eiserchomai just before, second aorist active indicative in both instances. By “death” in Genesis 2:17; Genesis 3:19 physical death is meant, but in Romans 5:17, Romans 5:21 eternal death is Paul‘s idea and that lurks constantly behind physical death with Paul. For that all sinned (επ ωι παντες ημαρτον Ephesians' hōi pantes hēmarton). Constative (summary) aorist active indicative of αμαρτανω hamartanō gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek επ ωι Ephesians' hōi usually meant “on condition that,” but “because” in N.T. (Robertson, Grammar, p. 963). [source]
Note use of διερχομαι dierchomai rather than εισερχομαι eiserchomai just before, second aorist active indicative in both instances. By “death” in Genesis 2:17; Genesis 3:19 physical death is meant, but in Romans 5:17, Romans 5:21 eternal death is Paul‘s idea and that lurks constantly behind physical death with Paul. For that all sinned (επ ωι παντες ημαρτον Ephesians' hōi pantes hēmarton). Constative (summary) aorist active indicative of αμαρτανω hamartanō gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek επ ωι Ephesians' hōi usually meant “on condition that,” but “because” in N.T. (Robertson, Grammar, p. 963). [source]
Rev., more correctly, ye have lawsuits. Not the same phrase as in 1 Corinthians 6:6. Κρίμα in the New Testament almost universally means judgment or decree, as Romans 5:16. See on 2 Peter 2:3. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus: “The matter ( κρίμα ) is not easy to judge. Choose me not as judge” (“Suppliants,” 391). Here the meaning is legal proceedings, lawsuits. So in Septuagint, Job 31:13; Exodus 23:6. [source]
The great weight of authority is in favor of φορέσωμεν letus bear. This reading presents a similar difficulty to that of let us have in Romans 5:1(see note). The context and the general drift of the argument are certainly against it. The perceptive or hortative subjunctive is, as Ellicott remarks, singularly out of place and unlooked for. It may possibly be a case of itacism, i.e., the confusing of one vowel with another in pronunciation leading to a loose mode of orthography. [source]
Christ. Put over against Adam because of the peculiar relation in which both stand to the race: Adam as the physical, Christ as the spiritual head. Adam the head of the race in its sin, Christ in its redemption. Compare Romans 5:14. [source]
See Genesis 2:7. Here ψυχή passes into its personal sense - an individual personality (see Romans 11:4), yet retaining the emphatic reference to the ψυχή as the distinctive principle of that individuality in contrast with the πνεῦμα spiritfollowing. Hence this fact illustrates the general statement there is a natural body: such was Adam's, the receptacle and organ of the ψυχή soulLast AdamChrist. Put over against Adam because of the peculiar relation in which both stand to the race: Adam as the physical, Christ as the spiritual head. Adam the head of the race in its sin, Christ in its redemption. Compare Romans 5:14. [source]
See on 1 Peter 5:3. The word may mean either an example, as 1 Timothy 4:12, or a type of a fact or of a spiritual truth. Hebrews 9:24; Romans 5:14. [source]
More exactly, examples for us (objective genitive ημων hēmōn not subjective genitive, of us). The word τυποι tupoi (our types) comes from τυπτω tuptō to strike, and meant originally the mark of a blow as the print of the nails (John 20:25), then a figure formed by a blow like images of the gods (Acts 7:43), then an example to be imitated (1 Peter 5:3; 1 Timothy 4:12; 1 Thessalonians 1:7; 2 Thessalonians 3:9), or to be avoided as here, and finally a type in a doctrinal sense (Romans 5:14; Hebrews 9:24). [source]
That is Jesus, the God-man, the Second Adam (Romans 5:12). The hope of the resurrection of the dead rests in Christ. [source]
First future passive indicative of ζωοποιεω zōopoieō late verb (Aristotle) to give life, to restore to life as here. In 1 Corinthians 15:36 ζωοποιειται zōopoieitai is used in the sense of natural life as in John 5:21; John 6:63 of spiritual life. It is not easy to catch Paul‘s thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also παντες pantes may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in Romans 5:18 about “all,” and in Romans 5:19 about “the many.” [source]
Supply εγενετο egeneto (became). Christ is the crown of humanity and has power to give us the new body. In Romans 5:12-19 Paul calls Christ the Second Adam. [source]
Second aorist (ingressive) passive imperative of καταλλασσω katallassō old compound verb to exchange coins as of equal value, to reconcile. One of Paul‘s great words for reconciliation with God (2 Corinthians 5:18-20; Romans 5:10). Διαλλασσω Diallassō (Matthew 5:24 which see) was more common in the older Greek, but καταλλασσω katallassō in the later. The difference in idea is very slight, δια diȧ accents notion of exchange, κατ kaṫ the perfective idea (complete reconciliation). Dative of personal interest is the case of ανδρι andri This sentence is a parenthesis between the two infinitives χωριστηναι chōristhēnai and απιεναι aphienai (both indirect commands after παραγγελλω paraggellō). And that the husband leave not his wife (και ανδρα μη απιεναι kai andra mē aphienai). This is also part of the Lord‘s command (Mark 10:11). Απολυω Apoluō occurs in Mark of the husband‘s act and απιεναι aphienai here, both meaning to send away. Bengel actually stresses the difference between χωριστηναι chōristhēnai of the woman as like separatur in Latin and calls the wife “pars ignobilior” and the husband “nobilior.” I doubt if Paul would stand for that extreme. [source]
God is the prime-mover in the work of reconciliation. See on Romans 5:10, through Christ, as the medium. [source]
In order that. The purport, according to God's purpose, of this daily dying is to set forth the resurrection-life through Christ in us. Compare Romans 5:10. [source]
See on Romans 5:12, Romans 5:13; see on Romans 7:9; see on Romans 8:2. Compare 1 Corinthians 15:56. “The living testimony borne to his authority in the Corinthian Church suggests strongly the contrast of the dreary, death-like atmosphere which surrounded the old, graven characters on which his opponents rested their claims” (Stanley). [source]
Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Matthew 18:17 for same idea in παρακουω parakouō). In N.T. only here; Romans 5:19; Hebrews 2:2. In contrast with υπακοη hupakoē (obedience) rather than the common απειτια apeithia (Romans 11:30, Romans 11:32). When your obedience shall be fulfilled (οταν πληρωτηι υμων η υπακοη hotan plērōthēi humōn hē hupakoē). Indefinite temporal clause with οταν hotan and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ‘s will soon as came true. [source]
Here Paul uses one of his great doctrinal words, καταλλασσω katallassō old word for exchanging coins. Διαλλασσω Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω Katallassō is old verb, but more frequent in later writers. We find συναλλασσω sunallassō in Acts 7:26 and αποκαταλλασσω apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια dia) Christ. [source]
N.T.oLit. are allegorised. From ἄλλο another ἀγορεύειν tospeak. Hence, things which are so spoken as to give a different meaning from that which the words express. For parable, allegory, fable, and proverb, see on Matthew 13:3. An allegory is to be distinguished from a type. An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in John href="/desk/?q=joh+3:14&sr=1">John 3:14. Comp. Romans 5:14; 1 Corinthians 10:6, 1 Corinthians 10:11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense; and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: “Thus have ye make the commandment of God of none effect through your tradition.” Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly says: “Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be far stranger if it had not conformed with the natural modes of thought and association in his own day.” His familiarity with this style of exposition gave him a real advantage in dealing with Jews. -DIVIDER- -DIVIDER- It is a much-mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems improbable that, as Dr. Bruce puts it: “it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination.” Comp. the argument in Galatians 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Romans 2:24; Romans 9:33; 1 Corinthians 2:9; 1 Corinthians 9:9, 1 Corinthians 9:10; 1 Corinthians 10:1-4. [source]
Ἑκ πίστεως fromor out of faith, is found with the verb to justify (Romans 3:26, Romans 3:30; Romans 5:1): with other verbs, as live (Romans 1:17); eat (Romans 14:23): with the noun δικαιοσύνη righteousness(Romans 1:17; Romans 9:30; Romans 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12). For parallels to the phrase οἱ ἐκ πίστεως , see Romans 3:26; Romans 4:16; Romans 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. οἱ ἐξ ἐριθίας theywho are of faction, Romans 2:8; οἱ ἐκ νόμου theywho are of the law, Romans 4:14; ὁ ἐκ τῆς ἀληθείας hewho is of the truth, John 18:37. [source]
In order to set upon already existing sins the stamp of positive transgression of law. Comp. Romans 4:5; Romans 5:13. Note the article, the transgressions, summing them up in one mass. Not, in order to give the knowledge of sins. This, it is true, would follow the revelation of sins as transgressions of law (Romans 3:20; Romans 7:13); but, 1. the phrase because of transgressions does not express that thought with sufficient definiteness. If that had been his meaning, Paul would probably have written τῆς ἀπιγνώσεως τῶν παραβάσεων χάριν onaccount of the knowledge of transgressions. 2. He meant to describe the office of the law as more than giving the knowledge of sins. Its office was, in revealing sin as positive transgression, to emphasize the objective, actual, contrary fact of righteousness according to the divine ideal, and to throw sin into contrast with that grand ideal. [source]
Perfect passive indicative of σταυροω stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Second aorist passive indicative of αναστρεπω anastrephō old verb, to turn back and forth, to live (2 Corinthians 1:12). Cf. ποτε περιεπατησατε pote periepatēsate of the Gentiles in Ephesians 2:2. The desires (τα τεληματα ta thelēmata). Late and rare word except in lxx and N.T., from τελω thelō to will, to wish. Plural here “the wishes,” “the wills” of the flesh like ταις επιτυμιαις της σαρκος tais epithumiais tēs sarkos just before. Gentiles had no monopoly of such sinful impulses. Of the mind Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
Rev., better, through faith in Christ. Faith as opposed to the law. The change of prepositions, through ( διὰ ) faith, and of ( ἐκ ) the law, as turning on the distinction between faith represented as the medium, and the law as the source of justification, cannot be insisted upon as a rule, since both the prepositions are used with faith, as in Galatians 2:16. Compare Romans 3:30; Romans 5:1. [source]
Old verb from σκοπος skopos (Phlippians 3:14). “Keep your eyes on me as goal.” Mark and follow, not avoid as in Romans 16:17. An ensample (τυπον tupon). Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
Only here, Colossians 1:21, and Ephesians 2:16. The connection is: it was the good pleasure of the Father (Colossians 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Ephesians 2:12-16, it occurs as in Colossians 1:21, in connection with ἀπηλλοτριωμένοι alienatedas if they had not always been strangers. See on Ephesians 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω toreconcile, see on Romans 5:10. [source]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
As the sufficient and chosen agent in the work of reconciliation This double compound (απο κατα apoαλλασσω kata with καταλλασσω allassō) occurs only here, Colossians 1:22; Ephesians 2:16, and nowhere else so far as known. Paul‘s usual word for “reconcile” is διαλλασσω katallassō (2 Corinthians 5:18-20; Romans 5:10), though απο diallassō (Matthew 5:24) is more common in Attic. The addition of καταλλασσω apo here is clearly for the idea of complete reconciliation. See note on 2 Corinthians 5:18-20 for discussion of τα παντα katallassō Paul‘s great word. The use of εις αυτον ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Romans 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. [source]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν en but even so παραπτωμασιν paraptōmasin (from παραπιπτω parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp. Matthew 10:8; Romans 3:24; Revelation 21:6. [source]
Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα tofall into judgment is found only here. [source]
For suffer, rend. endure. Συνβασιλεύειν toreign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17, Luke 19:19; Luke 22:29, Luke 22:30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5. [source]
First aorist passive participle of δικαιοω dikaioō and instrumental case of χαρις charis as in Romans 3:24; Romans 5:1. [source]
Καθιστάναι appointor constitute. In Paul only Romans 5:19. For the sense here comp. Matthew 24:45, Matthew 24:47; Luke 12:14; Acts 6:3. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers ( ἐπίσκοποι ) of the churches in the several cities. The eldership was not a distinct church office. See on 1 Timothy 5:1. [source]
Delicate way of putting the stealing. Put that to mine account (τουτο εμοι ελλογα touto emoi ellogā). Present active imperative of ελλογαω ellogaō In the Koiné{[28928]}š verbs in εω ̇eō often appear in αω ̇aō like ελεεω ελεαω eleeōελλογεω eleaō So with ελλογαω ellogeō as ellogaō late verb in inscriptions and papyri (Deissmann, Light, etc., p. 84), though in N.T. only here and Romans 5:13. It means to set to one‘s account. [source]
Present active imperative of ελλογαω ellogaō In the Koiné{[28928]}š verbs in εω ̇eō often appear in αω ̇aō like ελεεω ελεαω eleeōελλογεω eleaō So with ελλογαω ellogeō as ellogaō late verb in inscriptions and papyri (Deissmann, Light, etc., p. 84), though in N.T. only here and Romans 5:13. It means to set to one‘s account. [source]
For δικαίωμα ordinancesee on Romans 5:16. For λατρεία servicesee on Luke 1:74; see on Revelation 22:3; see on Philemon 3:3; see on 2 Timothy 1:3. The meaning is ordinances directed to or adapted for divine service. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
The best MSS. read “blood and flesh.” The verb is perfect active indicative of κοινωνεω koinōneō old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans 12:13) or with εν en or εις eis “The children have become partners Second aorist active indicative of μετεχω metechō to have with, a practical synonym for κοινωνεω koinōneō and with the genitive also That he might bring to naught Purpose of the incarnation clearly stated with ινα hina and the first aorist active subjunctive of καταργεω katargeō old word to render idle or ineffective (from κατα αργος kata class="normal greek">κρατος argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power (τουτ εστιν kratos) of the devil over death (paradoxical as it seems), certainly in men‘s fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5.). Note the explanatory tout' estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil‘s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott). [source]
Second aorist active indicative of μετεχω metechō to have with, a practical synonym for κοινωνεω koinōneō and with the genitive also That he might bring to naught Purpose of the incarnation clearly stated with ινα hina and the first aorist active subjunctive of καταργεω katargeō old word to render idle or ineffective (from κατα αργος kata class="normal greek">κρατος argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power (τουτ εστιν kratos) of the devil over death (paradoxical as it seems), certainly in men‘s fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5.). Note the explanatory tout' estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil‘s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott). [source]
Και Kai (even) is doubtful. No word for covenant with πρωτε prōte (cf. Hebrews 8:7). Had Imperfect active, used to have. Ordinances Regulations (from δικαιοω dikaioō) as in Luke 1:6; Romans 5:16. Of divine service No word for “divine,” though worship is meant as in Romans 9:4; Philemon 3:3. Genitive case. And its sanctuary, a sanctuary of this world By το αγιον to hagion the author describes the whole sanctuary (Exodus 36:3; Numbers 3:38) like των αγιων tōn hagiōn in Hebrews 8:2. Κοσμικον Kosmikon is a late adjective (Aristotle, Plutarch) from κοσμος kosmos relating to this world, like επι γης epi gēs (upon earth) of Hebrews 8:4. It is in the predicate position, not attributive. [source]
A translation which may be commended to the attention of indiscriminate panegyrists of the A. V. Περισσεία is an unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 2 Corinthians 10:15. In all these it is rendered abundance, both by A. V. and Rev. There seems to be no need of departing from this meaning here, as Rev., overjoying. The sense is abounding or abundant wickedness. For haughtiness Rev. gives wickedness, as in 1 Peter 2:1, 1 Peter 2:16, where it changes malice to wickedness. It is mostly rendered malice in both A. V. and Rev. In this passage, as in the two from Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term for moral evil, but a special form of vice. Compare the wrath of man, James 1:20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of children, which renders it out of the question here. [source]
The statement that these gifts are from God is in pursuance of the idea that God does not tempt men to evil. The gifts of God are contrasted with the evil springing from man's lust. Two words are used for gifts. Δόσις occurs only here and Philemon 4:15; there in an active sense; but here passive, as in Romans href="/desk/?q=ro+5:16&sr=1">Romans 5:16. It enlarges slightly upon the other word in emphasizing the gift as free, large, full; an idea which is further developed in James 1:18, of hi s own will. The Rev., rather awkwardly, endeavors to bring out the distinction by the word boon, for which the American Revisers insist on retaining gift. Boon originally means a petition; favor being a secondary and later sense, as of something given in response to a petition. The word is of Scandinavian origin, and the meaningfavor seems to indicate a confusion with the Latin bonus, good; French, bonPerfectEnlarges upon good, bringing out more distinctly the moral quality of the gift. [source]
Both old substantives from the same original verb But δωρημα dōrēma (from δωρεω dōreō from δωρον dōron a gift) only means a gift, a benefaction (Romans 5:16). The contrast here argues for “giving” as the idea in δοσις dosis Curiously enough there is a perfect hexameter line here: πασα δο ̀ σις αγα ̀ τη και ̀ παν δω ̀ ρημα τε ̀ λειον pāsa do / δωρημα sis aga / ανωτεν thē kai / καταβαινον pān dō / καταβαινω rēma te / δωρημα leion Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word ανωτεν dōrēma but that is not conclusive. -DIVIDER- -DIVIDER- From above (απο του πατρος των πωτων anōthen). That is, from heaven. Cf. John 3:31; John 19:11.Coming down Present active neuter singular participle of παρ ωι katabainō agreeing with παρα dōrēma expanding and explaining παρα τωι τεωι anōthen (from above). [source]
Second aorist middle participle of αποτιτημι apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν ruparian). Late word (Plutarch) from ρυπαρος ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Objective genitive τεου theou with εχτρα echthra (predicate and so without article), old word from εχτρος echthros enemy (Romans 5:10), with εις τεον eis theon (below and Romans 8:7).Whosoever therefore would be (ος εαν ουν βουλητηι hos ean oun boulēthēi). Indefinite relative clause with ος hos and modal εαν ean and the first aorist passive (deponent) subjunctive of βουλομαι boulomai to will (purpose).A friend of the world Predicate nominative with infinitive ειναι einai agreeing with ος hos See note on James 2:23 for πιλος τεου philos theou (friend of God).Maketh himself (κατισταται kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου theou). [source]
Originally, something freely given: a gift of grace ( χάρις )Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, Romans 5:16; Romans 11:29); (b) of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6; Romans 12:6, Romans 12:8). So here. [source]
Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1 Peter 2:21); ὑπόδειγμα , for which classical writers prefer παράδειγμα , an architect's plan or a sculptor's or painter's model (2 Peter 2:6); τύπος (see on 1 Peter 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke ( τύπτω , to strike)Thus John 20:25, “the print of the nails.” Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Acts 7:43). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See Acts 23:25; Romans 5:14; Philemon 3:17; Hebrews 8:5. [source]
Only here and 1 John 4:10. From ἱλάσκομαι toappease, to conciliate to one's self, which occurs Luke 18:13; Hebrews 2:17. The noun means originally an appeasing or propitiating, and passes, through Alexandrine usage, into the sense of the means of appeasing, as here. The construction is to be particularly noted; for, in the matter of ( περί ) our sins; the genitive case of that for which propitiation is made. In Hebrews 2:17, the accusative case, also of the sins to be propitiated. In classical usage, on the other hand, the habitual construction is the accusative (direct objective case), of the person propitiated. So in Homer, of the gods. Θεὸν ἱλάσκεσθαι is to make a God propitious to one. See “Iliad,” i., 386,472. Of men whom one wishes to conciliate by divine honors after death. So Herodotus, of Philip of Crotona. “His beauty gained him honors at the hands of the Egestaeans which they never accorded to any one else; for they raised a hero-temple over his grave, and they still propitiate him ( αὐτὸν ἱλάσκονται ) with sacrifices” (v., 47). Again, “The Parians, having propitiated Themistocles ( Θεμιστοκλέα ἱλασάμενοι ) with gifts, escaped the visits of the army” (viii., 112). The change from this construction shows, to quote Canon Westcott, “that the scriptural conception of the verb is not that of appeasing one who is angry, with a personal feeling, against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as 'propitiating God,' and God 'being reconciled' are foreign to the language of the New Testament. Man is reconciled (2 Corinthians 5:18sqq.; Romans 5:10sq.). There is a propitiation in the matter of the sin or of the sinner.” [source]
Not merely divine decisions, but righteous acts generally. So Rev. Primarily, the word signifies that which has been deemed right so as to have the force of law. Hence an ordinance (Luke 1:6; Hebrews 9:1; Romans 1:32). A judicial decision for or against (Romans 5:16). A righteous deed. See Revelation 19:8. [source]
See Revelation 19:14 for the same raiment on those accompanying “The Word of God” and for the seven angels in Revelation 15:6. See by contrast the garments of the harlot (Revelation 17:4; Revelation 18:16). For βυσσινον bussinon see Revelation 18:16.The righteous acts of the saints (τα δικαιωματα των αγιων ta dikaiōmata tōn hagiōn). This is the explanation (γαρ gar) of the bridal dress and explains why there is work for the Bride as well as for Christ (Philemon 2:12.). See Revelation 15:4 for δικαιωμα dikaiōma (also Romans 5:18). [source]
This is the explanation See Revelation 15:4 for δικαιωμα dikaiōma (also Romans 5:18). [source]
Old word from ομοιοω homoioō to make like (from ομοιος homoios like), likeness, in N.T. only here, Romans 5:14; Philemon 2:7, “the likenesses were like” ομοιωμα Homoiōma is “midway between μορπη morphē and σχημα schēma ” (Lightfoot). [source]