KJV: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
YLT: through whom also we have the access by the faith into this grace in which we have stood, and we boast on the hope of the glory of God.
Darby: by whom we have also access by faith into this favour in which we stand, and we boast in hope of the glory of God.
ASV: through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God.
δι’ | through |
Parse: Preposition Root: διά Sense: through. |
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οὗ | whom |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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προσαγωγὴν | access |
Parse: Noun, Accusative Feminine Singular Root: προσαγωγή Sense: the act of bringing to, a moving to. |
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ἐσχήκαμεν | we have |
Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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τῇ | by the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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πίστει | faith |
Parse: Noun, Dative 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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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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χάριν | grace |
Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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ταύτην | this |
Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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ἑστήκαμεν | we stand |
Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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καυχώμεθα | we boast |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural Root: καυχάομαι Sense: to glory (whether with reason or without). |
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ἐλπίδι | hope |
Parse: Noun, Dative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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δόξης | glory |
Parse: Noun, Genitive Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for Romans 5:2
Perfect active indicative of εχω echō (same verb as εχωμεν echōmen), still have it. [source]
Old word from προσαγω prosagō to bring to, to introduce. Hence “introduction,” “approach.” Elsewhere in N.T. only Ephesians 2:18; Ephesians 3:12. Wherein we stand (εν ηι εστηκαμεν en hēi hestēkamen). Perfect active (intransitive) indicative of ιστημι histēmi Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. Let us rejoice “Let us exult.” Present middle subjunctive (volitive) because εχωμεν echōmen is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God. [source]
Perfect active (intransitive) indicative of ιστημι histēmi Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. [source]
“Let us exult.” Present middle subjunctive (volitive) because εχωμεν echōmen is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God. [source]
Used only by Paul. Compare Ephesians 2:18; Ephesians 3:12. Lit., the act of bringing to. Hence some insist on the transitive sense, introduction. Compare 1 Peter 3:18; Ephesians 2:13. The transitive sense predominates in classical Greek, but there are undoubted instances of the intransitive sense in later Greek, and some illustrations are cited from Xenophon, though their meaning is disputed. [source]
Grace is conceived as a field into which we are brought. Compare Galatians 1:6; Galatians 5:4; 1 Peter 5:12. The; state of justification which is preeminently a matter of grace. [source]
Lit., on the ground of hope. [source]
Reverse Greek Commentary Search for Romans 5:2
Literally, “except that” Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster. I came that they may have life In sharp contrast And may have it abundantly Repetition of εχωσιν echōsin (may keep on having) abundance Xenophon (Anab. VII. vi. 31) uses περισσον εχειν perisson echein “to have a surplus,” true to the meaning of overflow from περι peri (around) seen in Paul‘s picture of the overplus (υπερεπερισσευσεν hupereperisseusen in Romans 5:20) of grace. Abundance of life and all that sustains life, Jesus gives. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Present middle subjunctive of same verb as in Romans 5:2. Καυχωμαι Kauchōmai is more than “rejoice,” rather “glory,” “exult.” These three volitive subjunctives (εχωμεν καυχωμετα echōmenkauchōmetha twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here. [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]
See Romans 4:15; Romans 5:20; Romans 6:14; Chapter 7; Galatians 2:16; 3:1-5:4 for Paul‘s ideas here briefly expressed. In man‘s unrenewed state he cannot obey God‘s holy law. [source]
Because Moses was the minister of the law. For the relation of the law to sin and condemnation, see Romans 5:20; Romans 7:7-13. [source]
Note the nice use of the article: all our tribulation, collectively; any or every trouble, specifically. In is literally upon; the trouble forming the ground of the comfort. So in hope, Romans 4:18; Romans 5:2. [source]
Old word of rich meaning, perhaps kin to Latin arceo, to ward off against danger. Christ‘s grace suffices and abides. Is perfected (τελειται teleitai). Present passive indicative of τελεω teleō to finish. It is linear in idea. Power is continually increased as the weakness grows. See note on Philemon 4:13 for this same noble conception. The human weakness opens the way for more of Christ‘s power and grace. Most gladly rather Two adverbs, one superlative “Rather” than ask any more (thrice already) for the removal of the thorn or splinter “most gladly will I glory in my weaknesses.” Slowly Paul had learned this supreme lesson, but it will never leave him (Romans 5:2; 2 Timothy 4:6-8). May rest upon me (επισκηνωσηι επ εμε episkēnōsēi ep' eme). Late and rare verb in first aorist active subjunctive with ινα hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Luke 9:34), the power (δυναμις dunamis) of the Lord Jesus. [source]
Two adverbs, one superlative “Rather” than ask any more (thrice already) for the removal of the thorn or splinter “most gladly will I glory in my weaknesses.” Slowly Paul had learned this supreme lesson, but it will never leave him (Romans 5:2; 2 Timothy 4:6-8). May rest upon me (επισκηνωσηι επ εμε episkēnōsēi ep' eme). Late and rare verb in first aorist active subjunctive with ινα hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Luke 9:34), the power (δυναμις dunamis) of the Lord Jesus. [source]
Comp. joy of the Holy Ghost, 1 Thessalonians 1:6, and see Romans 5:2; Romans 14:17; Romans 15:13; 2 Corinthians 6:10; Philemon 1:25; Philemon 4:4; 1 Peter 1:8; 1 John 1:4. [source]
Comp. παρεισῆλθεν camein beside, Romans 5:20. Not as an addition to the promise, which is contrary to Galatians 3:18, but as a temporary, intermediate institution, in which only a subordinate purpose of God was expressed. [source]
Lit. came in beside. Only here and Romans 5:20, where it implies nothing evil or secret, but merely something subsidiary. The aorist has a pluperfect sense, indication the earlier intrusion of these persons into the Christian community. [source]
See on Romans 5:2. Notice the three persons of the Godhead: through Him (Christ); one Spirit, the Father. [source]
The enmity immediately follows the middle wall of partition, and should be rendered in apposition with and as defining it, and as dependent on brake down, not on abolished: the middle wall which was the enmity. It is used abstractly, as peace in Ephesians 2:14. The enmity was the result and working of the law regarded as a separative system; as it separated Jew from Gentile, and both from God. See Romans 3:20; Romans 4:15; Romans 5:20; Romans 7:7-11. For abolished, see on cumbereth, Luke 13:7, and make without effect, see on Romans 3:3. [source]
“We the both” (Jew and Gentile). Our access (την προσαγωγην tēn prosagōgēn). The approach, the introduction as in Romans 5:2. In one Spirit The Holy Spirit. Unto the Father (προς τον πατερα pros ton patera). So the Trinity as in Ephesians 1:13. The Three Persons all share in the work of redemption. [source]
The approach, the introduction as in Romans 5:2. [source]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]
He has just said which was against us ( το καθ ' ἡμῶν ); which stood to our debit, binding us legally. This phrase enlarges on that idea, emphasizing the hostile character of the bond, as a hindrance. Compare Romans 4:15; Romans 5:20; 1 Corinthians 15:56; Galatians 3:23. “Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter, and a revelation to him of his guilt. And law is against us, because it comes with threatenings and foretastes of penalty and pain. Thus, as standard, accuser, and avenger it is against us” (Maclaren). [source]
Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Luke href="/desk/?q=lu+6:20&sr=1">Luke 6:20. Δόξα gloryis not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. [source]
First infinitive dependent on παρακαλουμεν parakaloumen (1 Thessalonians 4:10, we exhort you), the second on πιλοτιμεισται philotimeisthai (old verb from πιλοτιμος philotimos fond of honour, πιλοσ τιμη philosπρασσειν τα ιδια timē). The notion of ambition appears in each of the three N.T. examples (1 Thessalonians 4:11; 2 Corinthians 5:9; Romans 5:20), but it is ambition to do good, not evil. The word ambition is Latin (ambitio from ambo, ire), to go on both sides to accomplish one‘s aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. So Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts 11:18). [source]
Aorist active indicative of the late and rare (So 1 Timothy 5:19 and in Herond.) compound υπερπλεοναζω huperpleonazō (here alone in N.T.), in later ecclesiastical writers. The simplex πλεοναζω pleonazō Paul used in Romans 5:20; Romans 6:1 and the kindred υπερεπερισσευσεν hupereperisseusen used also with η χαρις hē charis Paul is fond of compounds with υπερ huper For “faith in Christ Jesus” see note on Galatians 3:26, for “faith and love in Christ Jesus” as here, see 2 Timothy 1:13. [source]
Const. of eternal life with heirs, and rend. heirs of eternal life according to hope. Comp. Romans 4:18; Romans 5:2; Romans 8:24; Galatians 5:5; Colossians 1:5, Colossians 1:27; Titus 1:2; 1 Peter 1:3; 1 John 3:2, 1 John 3:3. [source]
Επεισαγωγὴ N.T.oolxx, is “a bringing in upon ” ( ἐπὶ ), upon the ground formerly occupied by the commandment. So Rev., correctly, “a bringing in thereupon.” For κπείττων bettersee on Hebrews 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Ephesians 2:15) and the hope which characterized the gospel (Romans 5:2-5; Romans 8:24). [source]
Rend. “because of its weakness and unprofitableness.” It could not bring men into close fellowship with God. See Romans 5:20; Romans 8:3; Galatians 3:21. Ἀνωφελής unprofitableonly here and Titus 3:9. [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]
“Greater grace.” Greater than what? “Greater grace in view of the greater requirement” (Ropes), like Romans 5:20. God does this. [source]
Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. [source]
Present active participle of λαλεω laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood (δυσνοητα dusnoēta). Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned Old word (alpha privative and μαντανω manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]