KJV: For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
YLT: for to vanity was the creation made subject -- not of its will, but because of Him who did subject it -- in hope,
Darby: for the creature has been made subject to vanity, not of its will, but by reason of him who has subjected the same, in hope
ASV: For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope
| τῇ | To the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ματαιότητι | futility |
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Parse: Noun, Dative Feminine Singular Root: ματαιότης Sense: what is devoid of truth and appropriateness. |
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| κτίσις | creation |
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Parse: Noun, Nominative Feminine Singular Root: κτίσις Sense: the act of founding, establishing, building etc. |
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| ὑπετάγη | was subjected |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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| ἑκοῦσα | willingly |
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Parse: Adjective, Nominative Feminine Singular Root: ἑκών Sense: unforced, voluntary, willing. |
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| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τὸν | the [One] |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὑποτάξαντα | having subjected [it] |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Singular Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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| ἑλπίδι | hope |
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Parse: Noun, Dative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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Greek Commentary for Romans 8:20
Second aorist passive indicative of υπατασσω hupatassō (cf. Romans 8:7). [source]
Dative case. Rare and late word, common in lxx. From ματαιος mataios empty, vain. Ephesians 4:17; 2 Peter 2:18. Not of its own will (ουχ εκουσα ouch hekousa). Common adjective, in N.T. only here and 1 Corinthians 9:27. It was due to the effect of man‘s sin. But by reason of him Because of God. In hope that (επ ελπιδι οτι Ephesians' helpidi hoti). Note the form ελπιδι helpidi rather than the usual ελπιδι elpidi and so επ Ephesians' οτι Hoti can be causal “because” instead of declarative “that.” [source]
Common adjective, in N.T. only here and 1 Corinthians 9:27. It was due to the effect of man‘s sin. [source]
Because of God. In hope that (επ ελπιδι οτι Ephesians' helpidi hoti). Note the form ελπιδι helpidi rather than the usual ελπιδι elpidi and so επ Ephesians' οτι Hoti can be causal “because” instead of declarative “that.” [source]
Note the form ελπιδι helpidi rather than the usual ελπιδι elpidi and so επ Ephesians' οτι Hoti can be causal “because” instead of declarative “that.” [source]
Reverse Greek Commentary Search for Romans 8:20
Double compound (απο κατα ιστημι apoαποκατιστημι kataπαλινγενεσια histēmi), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of Revelation 21:1. Paul has a mystical allusion also to the agony of nature in Romans 8:20-22. The verb apokathistēmi is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew 17:11; Mark 9:12) and by the disciples to Jesus in Acts 1:6. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in palingenesia (renewal, new birth) in Matthew 19:28; Titus 3:5. This universalism of Peter will be clearer to him after Joppa and Caesarea. [source]
Both common adjectives, but only here in N.T. save εκων hekōn also in Romans 8:20. The argument is not wholly clear. Paul‘s call was so clear that he certainly did his work willingly and so had a reward (see Matthew 6:1 for μιστος misthos); but the only reward that he had for his willing work (Marcus Dods) was to make the gospel free of expense This was his μιστος misthos It was glorying (καυχημα kauchēma to be able to say so as in Acts 20:33.). [source]
For vanity see on Romans 1:21; see on Romans 8:20. For mind, see on Romans 7:23. [source]
Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Romans 13:9. It means to bring back to and gather round the main point ( κεφαλαίον ), not the head ( κεφαλή ); so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ. The compounded preposition ἀνά signifies again, pointing back to a previous condition where no separation existed. All things. All created beings and things; not limited to intelligent beings. Compare Romans 8:21; 1 Corinthians 15:28. The connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ. -DIVIDER- -DIVIDER- God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (Romans 8:20). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and “the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.”-DIVIDER- [source]
“In emptiness (from ματαιος mataios late and rare word. See note on Romans 8:20) of their intellect (νοος noos late form for earlier genitive νου nou from νους nous). [source]
Rev., subject. See on James 4:7. It is more than merely subdue. It is to bring all things within His divine economy; to marshal them all under Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a city, an organized commonwealth. The verb is thus in harmony with Phlippians 3:20. The work of God in Christ is therefore not only to transform, but to subject, and that not only the body, but all things. See 1 Corinthians 15:25-27; Romans 8:19, Romans 8:20; Ephesians 1:10, Ephesians 1:21, Ephesians 1:22; Ephesians 4:10. [source]
Probably dative, “to a holy calling.” Κλησις Klēsis here apparently not the invitation, but the consecrated service, “the upward calling” (Philemon 3:14). See note on 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4 for the use of καλεω kaleō with κλησις klēsis Paul often uses καλεω kaleō of God‘s calling men (1 Thessalonians 2:12; 1 Corinthians 1:9; Galatians 1:6; Romans 8:20; Romans 9:11). [source]
Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]
First aorist active indicative of τελω thelō I decided, I wished, decision reached (cf. εβουλομην eboulomēn in Philemon 1:13. Thy goodness (το αγατον σου to agathon sou). Neuter articular adjective (thy good deed). As of necessity “As if according to compulsion.” See note on 2 Corinthians 9:7. But of free will (αλλα κατα εκουσιον alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον tropon (way, manner) is to be understood with the adjective εκουσιος hekousios (old word, here alone in N.T.), from εκων hekōn (1 Corinthians 9:17; Romans 8:20). [source]
“As if according to compulsion.” See note on 2 Corinthians 9:7. But of free will (αλλα κατα εκουσιον alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον tropon (way, manner) is to be understood with the adjective εκουσιος hekousios (old word, here alone in N.T.), from εκων hekōn (1 Corinthians 9:17; Romans 8:20). [source]
According to what is voluntary (Numbers 15:3). Perhaps τροπον tropon (way, manner) is to be understood with the adjective εκουσιος hekousios (old word, here alone in N.T.), from εκων hekōn (1 Corinthians 9:17; Romans 8:20). [source]
Late and rare word (from ματαιος mataios empty, vain), often in lxx, in N.T. here, Romans 8:20; Ephesians 4:17.By lasciviousness (ασελγειαις aselgeiais). Instrumental plural, “by lascivious acts.” Note asyndeton as in 2 Peter 1:9, 2 Peter 1:17.Those who are just escaping So A B read ολιγως oligōs (slightly, a little), while Aleph C K L P read οντως ontōs (actually). Ολιγως Oligōs late and rare, only here in N.T. So again the Textus Receptus has αποπυγοντας apophugontas (second aorist active participle, clean escaped) while the correct text is the present active αποπευγοντας apopheugontas them that live in error Accusative case after αποπευγοντας apopheugontas (escaping from) according to regular idiom. Peter often uses αναστρεπω anastrephō and αναστροπη anastrophē f0). [source]
Every creature in a still wider antiphonal circle beyond the circle of angels (from κτιζω ktizō for which see 1 Timothy 4:4; James 1:18), from all the four great fields of life (in heaven, upon the earth, under the earth as in Revelation 5:3, with on the sea επι της ταλασσης epi tēs thalassēs added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in Romans 8:20-22 concerning the sympathetic agony of creation (κτισις ktisis) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off. [source]