KJV: For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
YLT: for in hope we were saved, and hope beheld is not hope; for what any one doth behold, why also doth he hope for it?
Darby: For we have been saved in hope; but hope seen is not hope; for what any one sees, why does he also hope?
ASV: For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth?
| τῇ | In this |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐλπίδι | hope |
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Parse: Noun, Dative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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| ἐσώθημεν | we were saved |
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Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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| ἐλπὶς | hope |
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Parse: Noun, Nominative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| βλεπομένη | being seen |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| ἐλπίς | hope |
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Parse: Noun, Nominative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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| βλέπει | sees |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| τις | any |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τίς Sense: who, which, what. |
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| τί | one |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| ἐλπίζει | does he hope for |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐλπίζω Sense: to hope. |
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Greek Commentary for Romans 8:24
First aorist passive indicative of σωζω sōzō The case of ελπιδι elpidi is not certain, the form being the same for locative, instrumental and dative. Curiously enough either makes good sense in this context: “We were saved in hope, by hope, for hope” (of the redemption of the body). [source]
Reverse Greek Commentary Search for Romans 8:24
This translation makes it the instrumental case. The margin has it “at” instead of “by,” that is the locative case. And it will make sense in the true dative case, “to the right hand of God.” These three cases came to have the same form in Greek. Romans 8:24 furnishes another illustration of like ambiguity (τηι ελπιδι tēi elpidi), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Hope for the object of hope, as Romans 8:24; Colossians 1:5; Hebrews 6:18; Titus 2:13. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (Ephesians 1:18; Ephesians 4:4): hope of the gospel (Colossians 1:23). [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]
See note on Romans 8:24. It is not clear whether this phrase is to be linked with ευχα ιστουμεν eucha istoumen at the beginning of Colossians 1:3 or (more likely) with την αγαπην tēn agapēn just before. Note also here πιστις pistis (faith), αγαπη agapē (love), ελπις elpis (hope), though not grouped together so sharply as in 1 Corinthians 13:13. Here hope is objective, the goal ahead. [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]
That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance. [source]