KJV: He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
YLT: He who indeed His own Son did not spare, but for us all did deliver him up, how shall He not also with him the all things grant to us?
Darby: He who, yea, has not spared his own Son, but delivered him up for us all, how shall he not also with him grant us all things?
ASV: He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?
| ὅς | He who |
|
Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
|
| γε | indeed |
|
Parse: Particle Root: γέ Sense: indeed, truly, at least. |
|
| ἰδίου | own |
|
Parse: Adjective, Genitive Masculine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
|
| Υἱοῦ | Son |
|
Parse: Noun, Genitive Masculine Singular Root: υἱός Sense: a son. |
|
| ἐφείσατο | spared |
|
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: φείδομαι Sense: to spare. |
|
| ἡμῶν | us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| παρέδωκεν | gave up |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
|
| πῶς | how |
|
Parse: Adverb Root: πῶς Sense: how, in what way. |
|
| καὶ | also |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| τὰ | things |
|
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἡμῖν | us |
|
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| χαρίσεται | will He grant |
|
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: χαρίζομαι Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify. |
|
Greek Commentary for Romans 8:32
“Who as much as this” (γε ge here magnifying the deed, intensive particle). [source]
First aorist middle of πειδομαι pheidomai old verb used about the offering of Isaac in Genesis 22:16. See note on Acts 20:29. Also with him (και συν αυτωι kai sun autōi). The gift of “his own son” is the promise and the pledge of the all things for good of Romans 8:28. Christ is all and carries all with him. [source]
The gift of “his own son” is the promise and the pledge of the all things for good of Romans 8:28. Christ is all and carries all with him. [source]
Reverse Greek Commentary Search for Romans 8:32
More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on χάρις , favor, Luke 1:30; and compare freely give, Romans 8:32. Also, 1 Corinthians 2:12. [source]
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω pisteuō has taken a permanent attitude of refusal. Here οτι μη hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν hoti ou pepisteuken gives the reason objectively (ου ou instead of μη mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα eis to onoma with πιστευω pisteuō (believing on the name) and John 1:14 for μονογενους monogenous (only begotten) and also John 3:16. [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
What Jesus did (his death for us) stands to our credit (Romans 8:32) if we make our peace with God. This is our task, “the word of reconciliation,” that we may receive “the righteousness of God” and be adopted into the family of God. [source]
The correct reading is ὑμᾶς youGave ( παρέδωκεν )To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
The phrase with the simple verb only here, Galatians 1:4, and Titus 2:14. Paul uses the compound verb παραδιδόναι, Galatians 2:20; Ephesians 5:2, Ephesians 5:25. Comp. Romans 8:32. [source]
Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. “The Son is not an Atlas, sustaining the dead weight of the world” (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as “the steersman and pilot of the all.” It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, “with the all in all its changes and transformations throughout the aeons.” It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν allthings (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond ( δεσμὸς ) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things ( τὰ πάντα ) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. [source]
Condition of first class with ει ei and the first aorist active indicative. As in John 3:16, so here ουτως houtōs emphasises the manifestation of God‘s love both in its manner and in its extent (Romans 8:32). [source]