KJV: For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
YLT: for I long to see you, that I may impart to you some spiritual gift, that ye may be established;
Darby: For I greatly desire to see you, that I may impart to you some spiritual gift to establish you;
ASV: For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
ἐπιποθῶ | I long |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἐπιποθέω Sense: to long for, desire. |
|
ἰδεῖν | to see |
Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
|
ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
τι | some |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
|
μεταδῶ | I may impart |
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: μεταδίδωμι Sense: to impart. |
|
χάρισμα | gift |
Parse: Noun, Accusative Neuter Singular Root: χάρισμα Sense: a favour with which one receives without any merit of his own. |
|
ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
|
πνευματικὸν | spiritual |
Parse: Adjective, Accusative Neuter Singular Root: πνευματικός Sense: relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ. |
|
στηριχθῆναι | strengthening |
Parse: Verb, Aorist Infinitive Passive Root: στηρίζω Sense: to make stable, place firmly, set fast, fix. |
|
ὑμᾶς | of you |
Parse: Personal / Possessive Pronoun, Accusative 2nd Person Plural Root: σύ Sense: you. |
Greek Commentary for Romans 1:11
Second aorist active subjunctive of μεταδιδωμι metadidōmi to share with one. See Luke 3:11; 1 Thessalonians 2:8. [source]
Final clause (common in Paul) with εις το eis to and the first aorist passive infinitive of στηριζω stērizō for which verb see Luke 22:32; 1 Thessalonians 3:3, 1 Thessalonians 3:13. [source]
Note the modesty in some. Χάρισμα is a gift of grace ( χάρις ) a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (Romans 5:15, Romans 5:16; Romans 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:31; 1 Peter 4:10. In 1 Timothy 4:14; 2 Timothy 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist. [source]
Not that I may establish you. The modest use of the passive leaves out of view Paul's personal part. For established, see on Luke 22:32; see on 1 Peter 5:10. The word shows that he had in view their christian character no less than their instruction in doctrine. [source]
Reverse Greek Commentary Search for Romans 1:11
For the phrase, compare Romans 6:22. A metaphorical statement of what is stated literally in Romans 1:11. Not equivalent to bear fruit, but to gather as a harvest. Compare John 4:36; Philemon 1:22; Colossians 1:6. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See Romans 7:4, Romans 7:5; Romans 6:22; Galatians 5:22. [source]
A hapax legomenon, elsewhere επιποτησις epipothēsis (2 Corinthians 7:7, 2 Corinthians 7:11), from επιποτεω epipotheō as in Romans 1:11. These many years (απο ικανων ετων apo hikanōn etōn). “From considerable years.” So B C, but Aleph A D have πολλων pollōn “from many years.” [source]
On πληρωματι plērōmati see Romans 11:12. Paul had already (Romans 1:11.) said that he had a χαρισμα πνευματικον charisma pneumatikon (spiritual blessing) for Rome. He did bring that to them. [source]
See on Romans 1:11. As regards the matter of continence, fitting some for marriage and some for celibacy. [source]
See on Romans 1:11. [source]
See on Romans 1:11. Its prevailing sense in this epistle is that of special spiritual endowments, such as tongues, prophecy, etc. Here of spiritual blessings generally. [source]
Late word and chiefly in Paul (cf. Romans 12:6) in N.T. (except 1 Peter 4:19), but some examples in papyri. It means a favour (from χαριζομαι charizomai) bestowed or received without any merit as in Romans 1:11. [source]
Benefit is, literally, grace. Not a mere pleasurable experience through Paul's visit, but a divine bestowal of grace. Compare Romans 1:11. Second refers to his original plan to visit Corinth twice, on his way to Macedonia and on his return. [source]
Either purpose or result (εις το eis to plus infinitive as in Romans 1:11, Romans 1:20; Romans 3:26, etc.). [source]
First aorist active optative of wish for the future of two common verbs παρακαλεω parakaleō (see 1 Thessalonians 3:7; 1 Thessalonians 4:18; 1 Thessalonians 5:14) and στεριζω sterizō (see 1 Thessalonians 3:2, 1 Thessalonians 3:13). God is the God of comfort (2 Corinthians 1:3-7) and strength (Romans 1:11; Romans 16:25). [source]
Comp. 2 Timothy 1:6. Χάρισμα gift is a distinctively Pauline word, being found only three times outside of Paul's Epistles, and olxx, oClass. See on Romans 1:11. That is in thee, comp. τῆς ἐν σοὶ πίστεως thefaith that is in thee, 2 Timothy 1:5. The meaning is the special inward endowment which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit. [source]
Late word of result from χαριζομαι charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6. By prophecy (δια προπητειας dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. With the laying on of the hands of the presbytery In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις Epithesis Πρεσβυτεριον Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philemon 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly, but direction. Comp. 2 Timothy 4:9, 2 Timothy 4:21. [source]
See on 1 Peter 5:10, and compare Luke 22:32; Romans 1:11; 2 Thessalonians 3:3. [source]