KJV: Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
YLT: whose are the fathers, and of whom is the Christ, according to the flesh, who is over all, God blessed to the ages. Amen.
Darby: whose are the fathers; and of whom, as according to flesh, is the Christ, who is over all, God blessed for ever. Amen.
ASV: whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.
ὧν | whose [are] |
Parse: Personal / Relative Pronoun, Genitive Masculine Plural Root: ὅς Sense: who, which, what, that. |
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πατέρες | patriarchs |
Parse: Noun, Nominative Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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ὧν | whom [is] |
Parse: Personal / Relative Pronoun, Genitive Masculine Plural Root: ὅς Sense: who, which, what, that. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Χριστὸς | Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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σάρκα | the flesh |
Parse: Noun, Accusative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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ὢν | being |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἐπὶ | over |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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εὐλογητὸς | blessed |
Parse: Adjective, Nominative Masculine Singular Root: εὐλογητός Sense: blessed, praised. |
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αἰῶνας | ages |
Parse: Noun, Accusative Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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ἀμήν | Amen |
Parse: Hebrew Word Root: ἀμήν Sense: firm. |
Greek Commentary for Romans 9:5
Fourth relative clause and here with εχ ex and the ablative. [source]
The Messiah. As concerning the flesh (το κατα σαρκα to kata sarka). Accusative of general reference, “as to the according to the flesh.” Paul limits the descent of Jesus from the Jews to his human side as he did in Romans 1:3. Who is over all, God blessed for ever A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after σαρκα sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See note on Acts 20:28 and note on Titus 2:13 for Paul‘s use of τεος theos applied to Jesus Christ. [source]
Accusative of general reference, “as to the according to the flesh.” Paul limits the descent of Jesus from the Jews to his human side as he did in Romans 1:3. [source]
A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after σαρκα sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See note on Acts 20:28 and note on Titus 2:13 for Paul‘s use of τεος theos applied to Jesus Christ. [source]
From the midst of whom. But in order to guard the point that the reference is only to Christ's human origin, he adds, as concerning the flesh. [source]
Authorities differ as to the punctuation; some placing a colon, and others a comma after flesh. This difference indicates the difference in the interpretation; some rendering as concerning the flesh Christ came. God who is over all be blessed for ever; thus making the words God, etc., a doxology: others, with the comma, the Christ, who is over all, God blessed forever; i.e., Christ is God (For minor variations see margin of Rev.) [source]
See on Revelation 1:6. [source]
Reverse Greek Commentary Search for Romans 9:5
Rev., rightly, from the Jews ( ἐκ ). Not therefore belongs to, but proceeds from. See Isaiah href="/desk/?q=isa+2:3&sr=1">Isaiah 2:3; Micah 4:2. Even the Old Testament idea of salvation is bound up with Christ. See Romans 9:4, Romans 9:5. The salvation is from the Jews, even from that people which has rejected it. See on John 1:19. On the characteristic is from, see on John 1:46. The passage illustrates John's habit of confirming the divine authority of the Old Testament revelation, and of showing its fulfillment in Christ. [source]
Ablative case with the compound preposition επανω epanō See the same idea in Romans 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in John 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat John 3:31-36 as dislocated and put them after John 3:21 (the interview with Nicodemus), but they suit better here. Of the earth John is fond of this use of εκ ek for origin and source of character as in John 1:46; 1 John 4:5. Jesus is the one that comes out of heaven (ο εκ του ουρανου ερχομενος ho ek tou ouranou erchomenos) as he has shown in 1:1-18. Hence he is “above all.” [source]
Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Contracted form of ποιμενιον ποιμνη poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο etheto). Did make, second aorist middle indicative of τιτημι tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν poimainein). Present active infinitive of purpose of ποιμαινω poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον poimnēποιμην poimnion), to act as shepherd (βοσκε poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν poimainein). Present active infinitive of purpose of ποιμαινω poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον poimnēποιμην poimnion), to act as shepherd (βοσκε poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
First aorist passive (used transitively) of σεβαζομαι sebazomai old verb, used in late Greek like σεβομαι sebomai to worship. Rather than the Creator (παρα τον κτισαντα para ton ktisanta). Placed side by side (παρα para the Creator and the creature, κτισις ktisis) they preferred the creature. Who is blessed forever. Amen One of Paul‘s doxologies which may come at any moment when he is greatly stirred, as in Romans 9:5. Ευλογητος Eulogētos is verbal of ευλογεω eulogeō f0). [source]
One of Paul‘s doxologies which may come at any moment when he is greatly stirred, as in Romans 9:5. Ευλογητος Eulogētos is verbal of ευλογεω eulogeō f0). [source]
Purpose clause with εις το eis to and the infinitive βεβαιωσαι bebaiōsai (first aorist active of βεβαιοω bebaioō to make stand). The promises given unto the fathers (τας επαγγελιας των πατερων tas epaggelias tōn paterōn). No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on Romans 9:4, Romans 9:5. [source]
No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on Romans 9:4, Romans 9:5. [source]
As the source (εχ ex) of the universe (τα παντα ta panta as in Romans 11:36; Colossians 1:16.) and also our goal is God (εις αυτον eis auton) as in Romans 11:36 where δι αυτου di' autou is added whereas here δι ου di' hou (through whom) and δι αυτου di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Colossians 1:15-20; John 1:3. Here Paul calls Jesus Lord (Κυριος Kurios) and not God (τεος theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28. [source]
(τεος theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28. [source]
These abrupt thanksgivings are common in Paul's writings. See Romans 9:5; Romans 11:33; 1 Corinthians 15:57; Galatians 1:5; Ephesians 3:20. [source]
See on Romans 9:5, and compare Romans 1:25. [source]
The list seems so absurd and foolish that Paul takes solemn oath about it (cf. 2 Corinthians 1:23). For the doxology see note on Romans 1:25, note on Romans 9:5. [source]
For similar doxologies see Romans 9:5; Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
No verb in the Greek. For like doxologies see note on Romans 9:5; note on Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
Verbal of ευλογεω eulogeō common in the lxx for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while ευλογημενος eulogēmenos (perfect passive participle) is applied to men (Luke 1:42). “While ευλογημενος eulogēmenos points to an isolated act or acts, ευλογητος eulogētos describes the intrinsic character” (Lightfoot). Instead of the usual ευχαριστουμεν eucharistoumen (Colossians 1:3) Paul here uses ευλογητος eulogētos elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably εστιν estin (is), though either εστω estō (imperative) or ειη eiē (optative as wish) will make sense. [source]
Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; Romans 8:3; Romans 9:5. Σάρξ fleshonly here in Pastorals. [source]
The future life of glory as in 1 Corinthians 15:24, 1 Corinthians 15:50. He will save No verb in the Greek. Paul‘s final doxology, his Swan Song, to Christ as in Romans 9:5; Romans 16:27. [source]
No verb in the Greek. Paul‘s final doxology, his Swan Song, to Christ as in Romans 9:5; Romans 16:27. [source]
In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. Romans 9:4, Romans 9:5. [source]
Thus absolutely, John 7:22; Romans 9:5; Romans 15:8. More commonly with your or our. [source]
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Hebrews 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Hebrews 1:1-4) reminds one of Luke 1:1-4, Romans 1:1-7, 1 John 1:1-4. The sentence could have concluded with εν υιωι en huiōi in Hebrews 1:2, but by means of three relatives Of old time (λαλεω palai). “Long ago” as in Matthew 11:21. Having spoken (τοις πατρασιν lalēsas). First aorist active participle of εν τοις προπηταις laleō originally chattering of birds, then used of the highest form of speech as here. Unto the fathers (πολυμερως tois patrasin). Dative case. The Old Testament worthies in general without “our” or “your” as in John 6:58; John 7:22; Romans 9:5. In the prophets (πολυμερης en tois prophētais). As the quickening power of their life (Westcott). So Hebrews 4:7. By divers portions (πολυτροπως polumerōs). “In many portions.” Adverb from late adjective πολυτροπος polumerēs (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. In divers manners (διαπορως polutropōs). “In many ways.” Adverb from old adjective polutropos in Philo, only here in N.T. The two adverbs together are “a sonorous hendiadys for ‹variously‘” (Moffatt) as Chrysostom (diaphorōs). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.). [source]
No predicate in this conclusion of the condition. For λογια τεου logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον Logion (old word) is a diminutive of λογος logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]