The Meaning of Romans 1:2 Explained

Romans 1:2

KJV: (Which he had promised afore by his prophets in the holy scriptures,)

YLT: which He announced before through His prophets in holy writings --

Darby: (which he had before promised by his prophets in holy writings,)

ASV: which he promised afore through his prophets in the holy scriptures,

KJV Reverse Interlinear

(Which  he had promised afore  by  his  prophets  in  the holy  scriptures,  ) 

What does Romans 1:2 Mean?

Verse Meaning

Paul next began to exalt the gospel that God had called him to proclaim. It was a message that God had promised, not just prophesied, in the Old Testament Scriptures. The words "his" and "holy" stress the unique origin of the gospel. God had inspired the Old Testament by speaking through men as He gave His revelation. Paul did not preach an unanticipated gospel but one that God had promised through His prophets (cf. Romans 4:13-25; Romans 9:4; Romans 15:8). This is the reason Paul appealed to the Old Testament so fully in this and other of his epistles. Specifically, Paul"s gospel was not a human invention that tried to make the best of Israel"s rejection of Jesus Christ.

Context Summary

Romans 1:1-12 - The Apostle's Burning Desire
Upon the threshold of his greatest Epistle, Paul describes himself as a bond-servant. Such humility as his qualified him to be the medium of God's wondrous revelations. How great must be the Master who has the absolute devotion of such a man! Paul was called to be an Apostle; we are all called of Jesus Christ, and called to be saints, Romans 1:1; Romans 1:6-7. Note that emphatic reference to our Lord's dual nature, Romans 1:3-4.
Long before Paul saw the faces of these Christians in Rome, he had been led out in prayer for them. He had won the battle before entering the battle-field. How noble it was on the Apostle's part to say that his faith was strengthened by their faith, as theirs by his! Romans 1:12. There is a wonderful give-and-take in the service of God. Each of us helps or hinders. None is neutral.
It is quite evident that prayer counted for much with the Apostle. This journey of his was the subject of continual supplication. He knew that much was to be obtained through prayer, which would otherwise be missed. Remember that your journeys must also be in the will of God, Romans 1:10. [source]

Chapter Summary: Romans 1

1  Paul commends his calling to the Romans;
9  and his desire to come to them
16  What his gospel is
18  God is angry with sin
21  What were the sins of mankind

Greek Commentary for Romans 1:2

He promised afore [προεπηγγειλατο]
First aorist middle of προεπαγγελλω — proepaggellō for which verb see note on 2 Corinthians 9:5. [source]
By [δια]
Through, by means of, intermediate agency like Matthew 1:22 which see. In the holy scriptures (εν γραπαις αγιαις — en graphais hagiais). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God‘s gospel in the Holy Scriptures. [source]
In the holy scriptures [εν γραπαις αγιαις]
No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God‘s gospel in the Holy Scriptures. [source]
Had promised afore [προεπηγγείλατο]
Only here in the New Testament. Rev., He promised afore. Paul's Old Testament training is manifest. Naturally, in beginning the more precise description of the new revelation, he refers first to its connection with ancient prophecy. The verb ἐπαγγέλλομαι ; means more than to proclaim. It occurs frequently, and always in the sense of profess or promise. See Mark 14:11; Acts 7:5; 1 Timothy 2:10; 1 Timothy 6:21. [source]
Prophets []
Not limited to the prophets proper, but including all who, in the Old Testament, have prophesied the Gospel - Moses, David, etc. Compare Hebrews 1:1. [source]
In the holy scriptures [ἐν γραφαῖς ἁγίαις]
Or, more strictly, in holy writings. The scriptures would require the article. See on John 5:47; see on John 2:22. Here again the absence of the article denotes the qualitative character of the phrase - books which are holy as conveying God's revelations. On ἅγιος holysee on Acts 26:10. This is the only passage in which it is applied to scriptures. [source]

Reverse Greek Commentary Search for Romans 1:2

Luke 16:29 Let them hear them [ακουσατωσαν αυτων]
Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Romans 1:20.). [source]
John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
John 1:5 In the darkness [ἐν τῇ σκοτίᾳ]
Σκοτία , darkness, is a word peculiar to later Greek, and used in the New Testament almost exclusively by John. It occurs once in Matthew 10:27, and once in Luke 12:3. The more common New Testament word is σκότος , from the same root, which appears in σκιά , shadow, and σκηνή , tent. Another word for darkness, ζόφος , occurs only in Peter and Jude (2 Peter 2:4, 2 Peter 2:17; Judges 1:6, Judges 1:13). See on 2 Peter 2:4. The two words are combined in the phrase blackness of darkness (2 Peter 2:17; Judges 1:13). In classical Greek σκότος , as distinguished from ζόφος , is the stronger term, denoting the condition of darkness as opposed to light in nature. Hence of death, of the condition before birth; of night. Ζόφος , which is mainly a poetical term, signifies gloom, half-darkness, nebulousness. Here the stronger word is used. The darkness of sin is deep. The moral condition which opposes itself to divine light is utterly dark. The very light that is in it is darkness. Its condition is the opposite of that happy state of humanity indicated in John 1:4, when the life was the light of men; it is a condition in which mankind has become the prey of falsehood, folly and sin. Compare 1 John 1:9-10. Romans 1:21, Romans 1:22. [source]
John 1:30 A man [ἀνὴρ]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER-
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Acts 17:24 The world [τὸν κόσμον]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Acts 14:17 Food []
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER-
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Acts 12:9 Thought he saw a vision [εδοκει οραμα βλεπειν]
Imperfect active, kept on thinking, puzzled as he was. λεπειν — Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
Acts 12:9 Followed [ηκολουτει]
Imperfect active, kept on following as the angel had directed (Acts 12:8). That it was true Indirect assertion and so present tense retained. Note “true” Present middle participle, that which was happening. Thought he saw a vision Imperfect active, kept on thinking, puzzled as he was. λεπειν — Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
Acts 14:16 Suffered [ειασεν]
Constative aorist active indicative of εαω — eaō (note syllabic augment). Paul here touches God in history as he did just before in creation. God‘s hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts 17:30; Romans 1:24, Romans 1:26, Romans 1:28), judgment enough for their sins. To walk in their ways (πορευεσται ταις οδοις αυτων — poreuesthai tais hodois autōn). Present middle infinitive, to go on walking, with locative case without εν — en This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience. [source]
Acts 14:17 Without witness [αμαρτυρον]
Old adjective First aorist active (κ — k aorist indicative of απιημι — aphiēmi). In that he did good Present active causal participle of αγατουργεω — agathourgeō late and rare verb (also αγατοεργεω — agathoergeō 1 Timothy 6:18), reading of the oldest MSS. here for αγατοποιεω — agathopoieō to do good. Note two other causal participles here parallel with αγατουργων — agathourgōn viz., διδους — didous (“giving you”) present active of διδωμι εμπιπλων — didōmiεμπιμπλαω — empiplōn (“filling”) present active of εμπιμπλημι — empimplaō (late form of καρποπορουσ καρπος — empimplēmi). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. Gladness (ευ — euphrosunēs). Old word from πρην — euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
Acts 14:17 In that he did good [αγατουργων]
Present active causal participle of αγατουργεω — agathourgeō late and rare verb (also αγατοεργεω — agathoergeō 1 Timothy 6:18), reading of the oldest MSS. here for αγατοποιεω — agathopoieō to do good. Note two other causal participles here parallel with αγατουργων — agathourgōn viz., διδους — didous (“giving you”) present active of διδωμι εμπιπλων — didōmiεμπιμπλαω — empiplōn (“filling”) present active of εμπιμπλημι — empimplaō (late form of καρποπορουσ καρπος — empimplēmi). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. Gladness (ευ — euphrosunēs). Old word from πρην — euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
Acts 22:22 For it is not fit [ου γαρ κατηκεν]
Imperfect active of κατηκω — kathēkō old verb to come down to, to become, to fit. In the N.T. only here and Romans 1:28. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our “ought” (past of owe). See Robertson, Grammar, p. 886. [source]
Acts 24:9 Affirming [πασκοντες]
Alleging, with the accusative in indirect assertion as in Acts 25:19; Romans 1:22 (nominative with infinitive, Robertson, Grammar, p. 1038). Were so (ουτως εχειν — houtōs echein), “held thus,” common idiom. [source]
Acts 25:19 Who was dead [τετνηκοτος]
Perfect active participle of τνησκω — thnēskō agreeing with Ιησου — Iēsou (genitive). As being dead. Whom Paul affirmed to be alive (ον επασκεν ο Παυλος ζηιν — hon ephasken ho Paulos zēin). Imperfect active of πασκω — phaskō old form of πημι — phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν — zēin in indirect discourse with ον — hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living. [source]
Acts 25:19 Whom Paul affirmed to be alive [ον επασκεν ο Παυλος ζηιν]
Imperfect active of πασκω — phaskō old form of πημι — phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν — zēin in indirect discourse with ον — hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living. [source]
Acts 7:42 Gave them up [παρεδωκεν]
First aorist active indicative of παραδιδωμι — paradidōmi This same form occurs three times like clods on a coffin in a grave in Romans 1:24, Romans 1:26, Romans 1:28 where Paul speaks of God giving the heathen up to their lusts. [source]
Acts 17:29 That the Godhead is like [το τειον ειναι ομοιον]
Infinitive with accusative of general reference in indirect discourse. Το τειον — To theion is strictly “the divine” nature like τειοτης — theiotēs (Romans 1:20) rather than like τεοτης — theotēs (Colossians 2:9). Paul may have used το τειον — to theion here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After ομοιος — homoios (like) the associative instrumental case is used as with χρυσωι αργυρωι λιτωι — chrusōiχαραγματι τεχνης και εντυμησεως αντρωπου — argurōiχαραγματι — lithōi Graven by art and device of man (χαρασσω — charagmati technēs kai enthumēseōs anthrōpou). Apposition with preceding and so τεχνης — charagmati in associative instrumental case. Literally, graven work or sculpture from εντυμησεως — charassō to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (technēs) or external craft, and of thought or device (enthumēseōs) or internal conception of man. [source]
Acts 22:22 Unto this word [αχρι τουτου του λογου]
But “this word” was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at first (Acts 21:30). Away with such a fellow from the earth (Αιρε απο της γης τον τοιουτον — Aire apo tēs gēs ton toiouton). They renew the cry with the very words in Acts 21:36, but with “from the earth” for vehemence. For it is not fit Imperfect active of κατηκω — kathēkō old verb to come down to, to become, to fit. In the N.T. only here and Romans 1:28. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our “ought” (past of owe). See Robertson, Grammar, p. 886. [source]
Acts 25:19 Concerning their own religion [περι της ιδιας δεισιδαιμονιας]
See note on Acts 17:22 for discussion of this word. Festus would hardly mean “superstition,” whatever he really thought, because Agrippa was a Jew. And of one Jesus (και περι τινος Ιησου — kai peri tinos Iēsou). This is the climax of supercilious scorn toward both Paul and “one Jesus.” Who was dead Perfect active participle of τνησκω — thnēskō agreeing with Ιησου — Iēsou (genitive). As being dead. Whom Paul affirmed to be alive (ον επασκεν ο Παυλος ζηιν — hon ephasken ho Paulos zēin). Imperfect active of πασκω — phaskō old form of πημι — phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν — zēin in indirect discourse with ον — hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living. [source]
Romans 7:5 The motions of sins [τὰ παθήματα τῶν ἁμαρτιῶν]
Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins. [source]
Romans 7:23 The law of my mind [τῷ νόμῳ τοῦ νοός μου]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER-
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He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER-
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Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER-
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It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]

Romans 3:23 The glory of God [τῆς δόξης τοῦ Θεοῦ]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER-
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The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER-
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The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER-
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Romans 3:20 Knowledge [ἐπίγνωσις]
Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Romans 3:11 Understandeth [συνιῶν]
See on foolish, Romans 1:21. [source]
Romans 10:2 Knowledge [ἐπίγνωσιν]
Full or correct and vital knowledge. See on Romans 1:28; see on Romans 3:20. [source]
Romans 10:19 By a foolish nation [ἐπὶ ἔθνει ἀσυνέτῳ]
Lit., upon a foolish nation as the basis of the exasperation. For foolish, see on Romans 1:21. [source]
Romans 1:26 Vile affections [πάθη ἀτιμίας]
Lit., passions of dishonor. Rev., passions. As distinguished from ἐπιθυμίαι lustsin Romans 1:24, πάθη passionsis the narrower and intenser word. Ἐπιθυμία is the larger word, including the whole world of active lusts and desires, while the meaning of πάθος is passive, being the diseased condition out of which the lusts spring. Ἐπιθυμίαι areevil longings; πάθη ungovernableaffections. Thus it appears that the divine punishment was the more severe, in that they were given over to a condition, and not merely to an evil desire. The two words occur together, 1 Thessalonians 4:5. [source]
Romans 1:25 Who changed [οἵτινες μετήλλαξαν]
Rev., for that they exchanged. The double relative specifies the class to which they belonged, and thereby includes the reason for their punishment. He gave them up as being those who, etc. Μετήλλαξαν exchanged(so Rev.), is stronger than the simple verb in Romans 1:23. Godet renders travestied. Compare the same word in Romans 1:26. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. 2 Corinthians 5:1-8; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; Romans 2:28. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
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4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Galatians 5:19-24. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
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It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Ephesians 6:12; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 6:17 From the heart []
See on Romans 1:21. [source]
Romans 4:25 Was delivered [παρεδόθη]
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]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
-DIVIDER-
In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
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2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
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3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
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4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
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5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
-DIVIDER-
It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
-DIVIDER-
In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
-DIVIDER-
The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 1:22 Wise, they became fools []
Another oxymoron; see on Romans 1:20. Compare Horace, insaniens sapientia raving wisdom. Plato uses the phrase μάταιον δοξοσοφίαν vain-gloryingof wisdom (“Sophist,” 231). [source]
Romans 1:18 Hold [κατεχόντων]
Not possess: compare Romans 1:21. Rev., correctly, hold down; i.e., hinder or repress. Compare 2 Thessalonians 2:6, 2 Thessalonians 2:7; Luke 4:42. [source]
Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
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Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
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2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
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A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
-DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
-DIVIDER-
Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
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2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
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3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER-
-DIVIDER-
4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
-DIVIDER-
It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
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It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
-DIVIDER-
[source]

Romans 1:21 Their senseless heart [η ασυνετος αυτων καρδια]
Καρδια — Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος — Asunetos is a verbal adjective from συνιημι — suniēmi to put together, and α — a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη — eskotisthē first aorist ingressive passive of σκοτιζω — skotizō to darken). [source]
Romans 1:24 Wherefore [διο]
Paul‘s inexorable logic. See it also in Romans 1:26 with the same verb and in Romans 1:28 και — kai like “and so.” [source]
Romans 1:25 Exchanged [μετηλλαχαν]
First aorist active indicative of μεταλλασσω — metallassō old word for exchanging trade, only here and Romans 1:26 in N.T. What a bargain they made, “the truth of God for (εν — en) the (τωι — tōi) lie.” “The price of mythology” (Bengel). [source]
Romans 1:28 Unto a reprobate mind [εις αδοκιμον νουν]
Play on ουκ εδοκιμασαν — ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24, Romans 1:26, Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα — poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
Romans 1:29 Being called with [πεπληρωμενους]
Perfect passive participle of the common verb πληροω — plēroō state of completion, “filled to the brim with” four vices in the associative instrumental case Note asyndeton, no connective in the lists in Romans 1:29-31. Dramatic effect. The order of these words varies in the MSS. and πορνειαι — porneiāi fornication, is not genuine here (absent in Aleph A B C). [source]
Romans 1:31 Without understanding [ασυνετους]
Same word in Romans 1:21. [source]
Romans 1:21 Knowing God [γνοντες τον τεον]
Second aorist active participle of γινωσκω — ginōskō to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts 17:27). Glorified not as God (ουχ ως τεον εδοχασαν — ouch hōs theon edoxasan). They knew more than they did. This is the reason for the condemnation of the heathen (Romans 2:12-16), the failure to do what they know. Their senseless heart Καρδια — Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος — Asunetos is a verbal adjective from συνιημι — suniēmi to put together, and α — a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη — eskotisthē first aorist ingressive passive of σκοτιζω — skotizō to darken). [source]
Romans 1:24 God gave them up [παρεδωκεν αυτους ο τεος]
First aorist active indicative of παραδιδωμι — paradidōmi old and common verb to hand over (beside, παρα — para) to one‘s power as in Matthew 4:12. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man‘s moral freedom. Paul refers to this stage and state of man in Acts 17:30 by “overlooked” The withdrawal of God‘s restraint sent men deeper down. Three times Paul uses παρεδωκεν — paredōken here (Romans 1:24, Romans 1:26, Romans 1:28), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. That their bodies should be dishonoured (του ατιμαζεσται τα σωματα αυτων — tou atimazesthai ta sōmata autōn). Contemplated result expressed by του — tou (genitive article) and the passive infinitive ατιμαζεσται — atimazesthai (from ατιμος — atimos α — a privative and τιμος — timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
Romans 1:28 Knowledge [επιγνωσει]
Full knowledge They had a dim memory that was a caricature. Unto a reprobate mind (εις αδοκιμον νουν — eis adokimon noun). Play on ουκ εδοκιμασαν — ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24, Romans 1:26, Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα — poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
Romans 14:5 One day above another [ημεραν παρ ημεραν]
“Day beyond day.” For this use of παρα — para (beside) in comparison see note on Romans 1:25 and note on Luke 13:2. Be fully assured (πληροπορειστω — plērophoreisthō). Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. In his own mind Intelligent and honest decision according to the light possessed by each. [source]
Romans 14:22 In that which he approveth [εν οι δοκιμαζει]
This beatitude cuts both ways. After testing and then approving (Romans 1:28; Romans 2:18) one takes his stand which very act may condemn himself by what he says or does. “It is a rare felicity to have a conscience untroubled by scruples” (Denney). [source]
Romans 15:14 Full of goodness [μεστοι αγατοσυνης]
See note on 2 Thessalonians 1:11; Galatians 5:22 for this lxx and Pauline word (in ecclesiastical writers also) made from the adjective αγατος — agathos good, by adding -συνη — sunē (common ending for words like δικαιοσυνη — dikaiosunē). See Romans 1:29 for μεστος — mestos with genitive and πεπληρωμενοι — peplērōmenoi (perfect passive participle of πληροω — plēroō as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The “all knowledge” is not to be pressed too literally, “our Christian knowledge in its entirety” (Sanday and Headlam). To admonish (νουτετειν — nouthetein). To put in mind (from νουτετης — nouthetēs and this from νους — nous and τιτημι — tithēmi). See note on 1 Thessalonians 5:12, 1 Thessalonians 5:14. “Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul‘s aim in this Epistle?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1 Thessalonians 1:8). [source]
Romans 2:1 Wherefore [διο]
See note on Romans 1:24, Romans 1:26 for this relative conjunction, “because of which thing.” [source]
Romans 4:5 That justifieth the ungodly [τον δικαιουντα τον ασεβη]
The impious, irreverent man. See Romans 1:25. A forensic figure (Shedd). The man is taken as he is and pardoned. “The whole Pauline gospel could be summed up in this one word - God who justifies the ungodly” (Denney). [source]
Romans 4:11 That he might be [εις το ειναι αυτον]
This idiom may be God‘s purpose (contemplated result) as in εις το λογιστηναι — eis to logisthēnai below, or even actual result (so that he was) as in Romans 1:20. [source]
Romans 7:3 She shall be called [χρηματισει]
Future active indicative of χρηματιζω — chrēmatizō old verb, to receive a name as in Acts 11:26, from χρημα — chrēma business, from χραομαι — chraomai to use, then to give an oracle, etc. An adulteress (μοιχαλις — moichalis). Late word, in Plutarch, lxx. See note on Matthew 12:39. If she be joined Third class condition, “if she come to.” So that she is no adulteress (tou mē einai autēn moichalida). It is a fact that εαν γενηται — tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
Romans 2:1 Without excuse [αναπολογητος]
See note on Romans 1:21. Whosoever thou art that judgest (πας ο κρινων — pas ho krinōn). Literally, “every one that judgest,” vocative case in apposition with αντρωπε — anthrōpe Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (Romans 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Κρινω — Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). Another Literally, “the other man.” The notion of two in the word, one criticizing the other. Thou condemnest thyself (σεαυτον κατακρινεις — seauton katakrineis). Note κατα — kata here with κρινω — krinō to make plain the adverse judgment. For Explanatory reason for the preceding statement. The critic practises (πρασσεις — prasseis not single acts ποιεω — poieō but the habit πρασσω — prassō) the same things that he condemns. [source]
Romans 4:11 A seal of the righteousness of the faith [σπραγιδα της δικαιοσυνης της πιστεως]
Σπραγις — Sphragis is old word for the seal placed on books (Revelation 5:1), for a signet-ring (Revelation 7:2), the stamp made by the seal (2 Timothy 2:19), that by which anything is confirmed (1 Corinthians 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and “the faith which he had while in uncircumcision” This idiom may be God‘s purpose (contemplated result) as in εις το λογιστηναι — eis to logisthēnai below, or even actual result (so that he was) as in Romans 1:20. Though they be in uncircumcision Simply, “of those who believe while in the condition of uncircumcision.” [source]
Romans 7:3 If she be joined [ean genētai)]
Third class condition, “if she come to.” So that she is no adulteress (tou mē einai autēn moichalida). It is a fact that εαν γενηται — tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
Romans 7:3 So that she is no adulteress [tou mē einai autēn moichalida)]
It is a fact that εαν γενηται — tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
Romans 9:18 He hardeneth [σκληρυνει]
Pharaoh hardened his own heart also (Exodus 8:15, Exodus 8:32; Exodus 9:34), but God gives men up also (Romans 1:24, Romans 1:26, Romans 1:28). This late word is used by the Greek physicians Galen and Hippocrates. See note on Acts 19:9. Only here in Paul. [source]
Romans 9:2 Heart []
See on Romans 1:21. [source]
1 Corinthians 9:27 Castaway [ἀδόκιμος]
See on Romans 1:28. Better, as Rev., rejected, as unworthy of the prize. [source]
1 Corinthians 2:9 Heart [καρδίαν]
See on Romans 1:21. [source]
1 Corinthians 2:13 Comparing spiritual things with spiritual [πνευματικοῖς πνευματικὰ συγκρίνοντες]
Notice the paronomasia. See on Romans 1:29, Romans 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες , A.V., comparing, and πνευματικοῖς spiritualAs to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are: adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Συγκρίνοντες occurs only here and 2 Corinthians 10:12, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See Genesis 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. [source]
1 Corinthians 2:11 Spirit [πνεῦμα]
See on Romans 8:4. The things of God can be recognized only by the highest element of the human personality. They have not entered into the heart ( καρδία , see on Romans 1:21), but into the spirit, which is the highest and principal point of contact with the Spirit of God. [source]
1 Corinthians 1:20 Made foolish [ἐμώρανεν]
Proved it to be practical folly; stupefied it. Compare Romans 1:22. Possibly with a latent suggestion of the judicial power of God to make it foolish. [source]
1 Corinthians 1:20 Hath not God made foolish? [ουχι εμωρανεν ο τεοσ]
Strong negative form with aorist active indicative difficult of precise translation, “Did not God make foolish?” The old verb μωραινω — mōrainō from μωρος — mōros foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Romans 1:22. In Matthew 5:13; Luke 14:34 it is used of salt that is tasteless. World (κοσμου — kosmou). Synonymous with αιων — aiōn (age), orderly arrangement, then the non-Christian cosmos. [source]
1 Corinthians 15:3 For our sins [υπερ]
περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
1 Corinthians 15:3 According to the Scriptures [kata tas graphas)]
As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
1 Corinthians 2:9 Heart [καρδιαν]
(καρδιαν — kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
1 Corinthians 8:4 No God but one [ουδεις τεος ει μη εις]
This Christians held as firmly as Jews. The worship of Jesus as God‘s Son and the Holy Spirit does not recognize three Gods, but one God in three Persons. It was the worship of Mary the Mother of Jesus that gave Mahomet his cry: “Allah is One.” The cosmos, the ordered universe, can only be ruled by one God (Romans 1:20). [source]
1 Corinthians 15:3 Which I also received [ο και παρελαβον]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη — apethanen was buried, εγηγερται — etaphē hath been raised, ωπτη — egēgertai appeared, Χριστος απετανεν — ōphthē). Christ died (υπερ των αμαρτιων ημων — Christos apethanen). Historical fact and crucial event. For our sins περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
1 Corinthians 2:9 Whatsoever [οσα]
A climax to the preceding relative clause (Findlay). Prepared (ητοιμασεν — hētoimasen). First aorist active indicative of ετοιμαζω — hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). Heart (καρδιαν — kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
1 Corinthians 9:27 And bring it into bondage [και δουλαγωγω]
Late compound verb from δουλαγωγος — doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως — mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι — genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω — kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ — kērux (herald) and that is probably the idea here. A κηρυχ — kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι — autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος — dokimos from δοκιμαζω — dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27 After that I have preached to others [αλλοις κηρχας]
First aorist active participle of κηρυσσω — kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ — kērux (herald) and that is probably the idea here. A κηρυχ — kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι — autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος — dokimos from δοκιμαζω — dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27 I myself should be rejected [αυτος αδοκιμος γενωμαι]
Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
2 Corinthians 7:10 Not to be repented of [ἀμεταμέλητον]
Construe with repentance. The Rev., in order to bring out this connection, amplifies the translation: a repentance which bringeth no regret. The oxymoron (see on Romans 1:20; Romans 4:18) is in the A.V. rather than in the Greek. It should be carefully observed that the two words, repentance, not to be repented of, represent different roots and different ideas: repentance ( μετάνοιαν ) denoting the moral change, and to be repented of denoting the sentiment of misgiving or regret (see on Matthew 21:29), and so answering to λύπη sorrowThe Rev. brings out the distinction by substituting regret for repentance. [source]
2 Corinthians 5:17 A new creature [καινὴ κτίσις]
Or creation. Compare Galatians 6:15. The word κτίσις is used in three senses in the New Testament. The act of creating, as Romans 1:20. The sum of created things, as Revelation 3:14; Mark 13:19. A created thing or creature, as Romans 8:39. The Rabbins used the word of a man converted from idolatry. “He who brings a foreigner and makes him a proselyte is as if he created him.” [source]
2 Corinthians 2:11 Are ignorant - devices [ἀγνοοῦμεν - νοήματα]
A paronomasia (see on Romans 1:29-31). As nearly as possible, “not know his knowing plots.” [source]
2 Corinthians 2:11 Lest Satan should get an advantage of us [ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ]
Lit., in order that we be not made gain of, or overreached, by Satan. Rev., that no advantage may be gained over us. The verb, from πλέον moreand ἔχω tohave, appears in the noun πλεονεξία greedof gain, covetousness. See on Romans 1:29. [source]
2 Corinthians 13:5 Reprobates [ἀδόκιμοι]
An unfortunate translation. A reprobate is one abandoned to perdition. The word is kindred to the verb prove ( δοκιμάζετε ), and means disapproved on trial. See on Romans 1:28. [source]
2 Corinthians 12:20 Whisperings [ψιθυρισμοί]
Psithurismoi the sound adapted to the sense. Only here in the New Testament. Secret slanders. In Sept., Ecclesiastes 10:11, it is used of the murmuring of a snake-charmer. Ψιθυριστής whispereroccurs Romans 1:29. [source]
2 Corinthians 11:31 Blessed, etc. []
See on Romans 9:5, and compare Romans 1:25. [source]
2 Corinthians 1:3 Blessed [ευλογητος]
From old verb ευλογεω — eulogeō to speak well of, but late verbal in lxx and Philo. Used of men in Genesis 24:31, but only of God in N.T. as in Luke 1:68 and chiefly in Paul (2 Corinthians 11:31; Romans 1:25). Paul has no thanksgiving or prayer as in 1 Corinthians 1:4-9, but he finds his basis for gratitude in God, not in them. [source]
2 Corinthians 11:31 I am not lying [ου πσευδομαι]
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]
2 Corinthians 5:17 A new creature [καινη κτισις]
A fresh start is made Κτισις — Ktisis is the old word for the act of creating (Romans 1:20), but in N.T. by metonymy it usually bears the notion of κτισμα — ktisma the thing created or creature as here. [source]
2 Corinthians 6:13 Now for a recompense in like kind [την δε αυτην αντιμιστιαν]
No example of this expressive word outside of this passage and Romans 1:27 and later Christian writers. Paul may have found it in use in the Koiné{[28928]}š vernacular or he may have coined it from αντιμιστος — antimisthos remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed. [source]
Galatians 5:24 Affections [παθήμασιν]
Better, passions. Often sufferings, as Romans 8:18; 2 Corinthians 1:5, 2 Corinthians 1:6, 2 Corinthians 1:7; Philemon 3:10; Hebrews 2:9. Often of Christ's sufferings. Comp. passions of sins, Romans 7:5(see on motions ). olxx, where we find πάθος in both senses, but mostly sufferings. Πάθος also in N.T., but rarely and PoSee Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5: always of evil desires. [source]
Ephesians 4:19 Have given themselves over [παρέδωκαν]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Ephesians 4:17 Vanity of their mind [ματαιότητι τοῦ νοὸς αὐτῶν]
For vanity see on Romans 1:21; see on Romans 8:20. For mind, see on Romans 7:23. [source]
Ephesians 4:14 Whereby they lie in wait to deceive [πρὸς τὴν μεθοδείαν τῆς πλάνης]
Lit., tending to the system of error. Rev., after the wiles of error. Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Peter 2:18; 2 Peter 3:17; James 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified. [source]
Ephesians 2:10 Created [κτισθέντες]
See on John 1:3. The verb originally means to make habitable, to people. Hence to found. God is called κτίστης creator 1 Peter 4:19, and ὁ κτίσας hethat created, Romans 1:25. Compare Revelation 4:11. Κτίσις is used of the whole sum of created things, Mark 10:6; Romans 8:22. [source]
Ephesians 1:18 The eyes of your understanding being enlightened [πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν]
Rev., eyes of your heart. Lit., being enlightened as to the eyes of your heart; enlightened being joined with you (Ephesians 1:17) by a somewhat irregular construction: may give unto you being enlightened. For a similar construction see Acts 15:22. The phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul ( ψυχῆς , “Sophist,” 254). Ovid, speaking of Pythagoras, says: “With his mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart” (“Metamorphoses,” xv., 62-64). Heart is not merely the seat of emotion, as in popular usage, but of thought and will. See on Romans 1:21. The particular aspect in which its activity is viewed, perception or cognition, is determined by what follows, “that ye may know,” etc. [source]
Ephesians 5:4 Foolish talking [μωρολογια]
Late word from μωρολογος — mōrologos Old word from ευ τρεπω — eutrapelos (απαχ λεγομενα — euα ουκ ανηκεν — trepō to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are τα ουκ ανηκοντα — hapax legomena in the N.T. Which are not befitting Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Ephesians 5:4 Which are not befitting [τα μη κατηκοντα]
Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Ephesians 1:3 Blessed [ευλογητος]
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]
Philippians 4:7 Hearts - minds [καρδίας - νοήματα]
For hearts, see on Romans 1:21. For minds, Rev., thoughts, see on 2 Corinthians 3:14. The guardianship is over the source and the issues of thought and will. “Your hearts and their fruits” (Alford). [source]
Philippians 1:10 So that ye may [εις το υμας]
Either purpose or result (εις το — eis to plus infinitive as in Romans 1:11, Romans 1:20; Romans 3:26, etc.). [source]
Colossians 3:5 Inordinate affection, evil concupiscence [πάθος, ἐπιθυμίαν κακήν]
See on Romans 1:26. [source]
Colossians 3:5 And covetousness [καὶ πλεονεξίαν]
And has a climactic force; and especially; see on Romans 1:29. [source]
Colossians 3:23 Heartily [ἐκ ψυχῆς]
Lit., from the soul. With a personal interest. Note that the apostle uses both heart ( καρδίας , Colossians 3:22) and soul ( ψυχῆς ); and in Ephesians 6:7, adds μετ ' εὐνοίας withgood disposition (A.V., good will ). See on Romans 11:3; see on Romans 7:23; see on Romans 1:21. Compare σύμψυχοι ofone accord, Philemon 2:2; ἰσόψυχον like-minded Philemon 2:20; μιᾷ ψυχῇ withone mind, Philemon 1:27. [source]
Colossians 2:9 Godhead [θεότητος]
Only here in the New Testament. See on Romans 1:20, where θειότης divinityor godhood is used. Appropriate there, because God personally would not be known from His revelation in nature, but only His attributes - His majesty and glory. Here Paul is speaking of the essential and personal deity as belonging to Christ. So Bengel: “Not the divine attributes, but the divine nature.” [source]
Colossians 2:7 Thanksgiving [εὐχαριστίᾳ]
For Paul's emphasis on thanksgiving, see Romans 1:21; Romans 14:6; 2 Corinthians 1:11; 2 Corinthians 4:15; 2 Corinthians 9:11, 2 Corinthians 9:12; Ephesians 5:20; 1 Timothy 2:1, etc. Εὐχαριστός thankful εὐχαριστεῖν togive thanks, εὐχαριστία thanksgivingare found only in Paul's writings. [source]
Colossians 1:9 Knowledge [ἐπίγνωσιν]
See on Romans 3:20; see on Philemon 1:6. Full knowledge. See Romans 1:21, Romans 1:28; 1 Corinthians 13:12, where Paul contrasts γινώσκειν toknow γνῶσις knowledgewith ἐπιγινώσκειν toknow fully, ἐπίγνωσις fullknowledge. Here appropriate to the knowledge of God in Christ as the perfection of knowledge. [source]
Colossians 1:23 Preached [κηρυχτεντος]
First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:16 In him were created [εν αυτωι εκτιστη]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη — ektisthē (from κτιζω — ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται — ektistai). Perfect passive indicative of κτιζω — ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:23 In all creation [εν πασηι κτισει]
Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. [source]
Colossians 1:21 Being in time past alienated [ποτε οντας απηλλοτριωμενους]
Periphrastic perfect passive participle (continuing state of alienation) of απαλλοτριοω — apallotrioō old word from Plato on, to estrange, to render αλλοτριος — allotrios (belonging to another), alienated from God, a vivid picture of heathenism as in Romans 1:20-23. Only other N.T. examples in Ephesians 2:12; Ephesians 4:18. Ενεμιες — Enemies Old word from εχτος — echthos (hatred). Active sense here, hostile as in Matthew 13:28; Romans 8:7, not passive hateful (Romans 11:28). In your mind (τηι διανοιαι — tēi dianoiāi). Locative case. Διανοια — Dianoia (δια νους — diaεν τοις εργοις τοις πονηροις — nous), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God. In your evil works Hostile purpose finds natural expression in evil deeds. [source]
Colossians 1:23 Pistei []
is in the locative case (in faith). Grounded (τετεμελιωμενοι — tethemeliōmenoi). Perfect passive participle of τεμελιοω — themelioō old verb from τεμελιος — themelios (adjective, from τεμα — thema from τιτημι — tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20. Steadfast Old adjective from εδρα — hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι — mē metakinoumenoi). Present passive participle (with negative μη — mē) of μετακινεω — metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 Steadfast [εδραιοι]
Old adjective from εδρα — hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι — mē metakinoumenoi). Present passive participle (with negative μη — mē) of μετακινεω — metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 From the hope of the gospel [απο της ελπιδος του ευαγγελιου]
Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
1 Thessalonians 4:6 Defraud [πλεονεκτεῖν]
PoSee on 2 Corinthians 2:11, and see on covetousness, Romans 1:29. It emphasizes gain as the motive of fraud. Three times in lxx, Judges 4:11; Habakkuk 2:9; Ezekiel 22:27. Often in Class. [source]
1 Thessalonians 4:11 To be quiet [ἡσυχάζειν]
Note the paradox, strive to be quiet. For similar instances see Romans 1:20, unseen things clearly seen: Romans 1:22, wise, be fooled (comp. Horace, Od. 1,34, 2, insaniens sapientia ): 2 Corinthians 8:2, poverty abounded unto riches: 2 Corinthians 7:10, repentance, not to be repented of. The disturbances rebuked in the second Epistle may have begun to show themselves, so that there is a possible allusion to the idle busybodies of 2 Thessalonians 3:11. [source]
1 Thessalonians 2:3 Of uncleanness [ἐξ ἀκαθαρσίας]
Ἀκαθαρσία in Matthew 23:27of the corruption of the sepulchre. Elsewhere in N.T. of sensual impurity. See Romans 1:24; 2 Corinthians 12:21; Ephesians 4:19. Here in the sense of impurity on the side of sordidness. In Ephesians 4:19, Paul speaks of working uncleanness ( ἀκαθαρσίαν ) in a spirit of selfish desire ( πλεονεξία ) which is the spirit of covetousness. In Ephesians 5:3, uncleanness and covetousness are closely associated. Paul means that his exhortation did not proceed from greed for gain or lust for power. [source]
2 Thessalonians 3:5 Hearts [καρδίας]
See on Romans 1:21; see on Romans 10:10; see on Ephesians 1:18. [source]
2 Thessalonians 3:11 Working not at all - busybodies [μηδὲν ἐργαζομένους - περιεργαζομένους]
One of Paul's frequent wordplays. See on reprobate mind, Romans 1:28. Not busy, but busybodies. Περιεργάζεσθαι (N.T.ois to bustle about a thing: here, to be officious in others' affairs. See on τὰ περίεργα curiousarts, Acts 19:19, and see on 1 Timothy 5:13. [source]
2 Thessalonians 2:11 A lie [τῷ ψεύδει]
Properly, the lie. The article gives the generic sense, falsehood in all its forms. Comp. John 8:44; Romans 1:25; Ephesians 4:25. Comp. the contrast of truth and unrighteousness in 2 Thessalonians 2:12. All wrongdoing has an element of falsity. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

2 Thessalonians 1:8 On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
2 Thessalonians 1:8 Vengeance [εκδικησιν]
Late word from εκδικεω — ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον — tois mē eidosin theon). Dative plural of perfect active participle ειδως — eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
2 Thessalonians 1:8 To them that know not God [τοις μη ειδοσιν τεον]
Dative plural of perfect active participle ειδως — eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). [source]
2 Thessalonians 1:9 Who [οιτινες]
Qualitative use, such as. Vanishing in papyri though surviving in Paul (1 Corinthians 3:17; Romans 1:25; Galatians 4:26; Philemon 4:3). [source]
2 Thessalonians 1:11 Work of faith [εργον πιστεως]
The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:11 That [ινα]
Common after προσευχομαι — proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι — humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω — kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις — Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης — kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια — Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη — Agathōsunē like a dozen other words in συνη — ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος — agathos good, akin to αγαμαι — agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:11 Of your calling [της κλησεως]
Κλησις — Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης — kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια — Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη — Agathōsunē like a dozen other words in συνη — ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος — agathos good, akin to αγαμαι — agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:11 With power [εν δυναμει]
In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 2:11 And for this reason God sendeth them [και δια τουτο πεμπει αυτοις ο τεος]
Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Romans 1:24, Romans 1:26, Romans 1:28). [source]
2 Thessalonians 2:11 A working of error [ενεργειαν πλανης]
Terrible result of wilful rejection of the truth of God. That they should believe a lie (εις το πιστευσαι αυτους τωι πσευδει — eis to pisteusai autous tōi pseudei). Note εις το — eis to again and τωι πσευδει — tōi pseudei (the lie, the falsehood already described), a contemplated result. Note Romans 1:25 “who changed the truth of God into the lie.” [source]
2 Thessalonians 2:11 That they should believe a lie [εις το πιστευσαι αυτους τωι πσευδει]
Note εις το — eis to again and τωι πσευδει — tōi pseudei (the lie, the falsehood already described), a contemplated result. Note Romans 1:25 “who changed the truth of God into the lie.” [source]
1 Timothy 5:4 To requite [ἀμοιβὰς ἀποδιδόναι]
An entirely unique expression. Ἁμοιβή requitalrecompense is a familiar classical word, used with διδόναι togive, ἀποτιθέναι tolay down, τίνειν topay, ποιεῖσθαι tomake. N.T.oPaul uses instead ἀντιμισθία (Romans 1:27; 2 Corinthians 6:13), or ἀνταπόδομα , (Romans 11:9), or ἀνταπόδοσις (Colossians 3:24). The last two are lxx words. [source]
1 Timothy 5:18 The Scripture [ἡ γραφή]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
1 Timothy 3:3 Not covetous [ἀφιλάργυρον]
Only here and Hebrews 13:5. olxx, oClass. Φιλάργυρος money-loving Luke 16:14; 2 Timothy 3:2. Rend. not a money-lover. The word for covetous is πλεονέκτης. For the distinction see on Romans 1:29. This admonition is cited by some writers in support of the view that the original ἐπίσκοπος was simply a financial officer. It is assumed that it was prompted by the special temptations which attached to the financial function. Admitting that the episcopal function may have included the financial interests of the church, it could not have been confined to these. It can hardly be supposed that, in associations distinctively moral and religious, one who bore the title of overseer should have been concerned only with the material side of church life. -DIVIDER-
-DIVIDER-
[source]

1 Timothy 3:1 Desire [ὀρέγεται]
Better, seeketh. Only here, 1 Timothy 6:10, and Hebrews 11:16. Originally to stretch forth, to reach after. Here it implies not only desiring but seeking after. Desire is expressed by ἐπιθυμεῖ immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the kindred word ὄρεξις with its terrible meaning in Romans 1:27. [source]
1 Timothy 1:5 Out of a pure heart [ἐκ καθαρᾶς καρδίας]
Comp. Luke 10:27, “Thou shalt love the Lord thy God out of they whole heart ( ἐξ ὅλης καρδίας σου ), and in or with ( ἐν ) thy whole soul,” etc. For a pure heart, comp. 2 Timothy 2:22. Καθαρός purein Paul only Romans 14:20. The phrase a pure heart occurs, outside of the Pastorals only in 1 Peter 1:22. For καρδία heartsee on Romans 1:21. [source]
1 Timothy 1:17 Immortal [ἀφθάρτῳ]
Lit. Incorruptible. In Paul, applied to God only, Romans 1:23. [source]
1 Timothy 2:4 Come to the knowledge of the truth [εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν]
The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21, Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
1 Timothy 1:10 False swearers [επιορκοις]
Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται — tēi hugiainousēi didaskaliāi). Dative case after υγιαινω — antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
1 Timothy 1:17 Incorruptible [απταρτωι]
As an epithet of God also in Romans 1:23. Invisible (αορατωι — aoratōi). Epithet of God in Colossians 1:15. The only God So Romans 16:27; John 5:44; John 17:3. For ever and ever (εις τους αιωνας των αιωνων — eis tous aiōnas tōn aiōnōn). “Unto the ages of ages.” Cf. Ephesians 3:21 “of the age of the ages.” [source]
1 Timothy 1:10 Men-stealers [ανδραποδισταις]
Old word from ανδραποδιζω — andrapodizō (from ανηρ — anēr man, πους — pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (πσευσταις — pseustais). Old word, see Romans 3:4. False swearers Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται — tēi hugiainousēi didaskaliāi). Dative case after υγιαινω — antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
2 Timothy 3:8 Reprobate [ἀδόκιμοι]
In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28, and see on castaway, 1 Corinthians 9:27. [source]
2 Timothy 3:5 The power [τὴν δύναμιν]
The practical virtue. Comp. 1 Corinthians 4:20. It is impossible to overlook the influence of Romans 1:29-31in shaping this catalogue. [source]
2 Timothy 3:2 Covetous [φιλάργυροι]
Better, lovers of money. Only here and Luke 16:14. For the noun φιλαργυρία loveof money, see on 1 Timothy 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης ; see 1 Corinthians 5:10, 1 Corinthians 5:11; Ephesians 5:6. See on Romans 1:29. [source]
2 Timothy 1:3 I serve [λατρεύω]
In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philemon 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service Romans 9:4; Hebrews 9:1, Hebrews 9:6. In lxx always of the service of God or of heathen deities. [source]
2 Timothy 3:5 Having denied [ηρνημενοι]
Perfect middle participle of αρνεομαι — arneomai (see note on Romans 2:11.). Power (δυναμιν — dunamin). See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. Turn away Present middle (direct) imperative of αποτρεπω — apotrepō “turn thyself away from.” Old verb, only here in N.T. See 4 Maccabees 1:33. [source]
2 Timothy 3:5 Power [δυναμιν]
See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. [source]
Titus 1:16 By their works [αρνουνται]
Instrumental case. They deny (αρνεομαι — arnountai). Present middle of βδελυκτοι — arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). Abominable Verbal adjective from απειτεις — bdelussomai Only in lxx and here. Disobedient (αδοκιμοι — apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Titus 1:16 Abominable [βδελυσσομαι]
Verbal adjective from απειτεις — bdelussomai Only in lxx and here. Disobedient (αδοκιμοι — apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Titus 1:16 Reprobate [adokimoi)]
See note on 1 Corinthians 9:27; Romans 1:28. [source]
Titus 3:3 Foolish [ανοητοι]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις — apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 Living [διαγοντες]
See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 In malice [εν κακιαι]
See note on Romans 1:29. [source]
Titus 3:3 Envy [πτονωι]
See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 1:16 Reprobate [ἀδόκιμοι]
See on Romans 1:28; see on 1 Corinthians 9:27, and comp. 2 Timothy 3:8. The phrase reprobate unto every good work, N.T.onosupersub. [source]
Titus 3:9 Vain [μάταιοι]
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]
Titus 3:3 Deceived [πλανωμενοι]
Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Hebrews 8:10 Mind [διάνοιαν]
The moral understanding. See on Mark 12:30; see on Luke 1:51. Hearts, καρδίας , see on Romans 1:21; see on Romans 10:10. [source]
Hebrews 6:8 Is rejected [ἀδόκιμος]
Lit. unapproved. See on reprobate, Romans 1:28. [source]
Hebrews 6:8 If it beareth [εκπερουσα]
Present active participle of εκπερω — ekpherō conditional participle. For “thorns and thistles” see Matthew 7:16 for both words Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy‘s cavalry. Rejected See 1 Corinthians 9:27; Romans 1:28. For καταρας εγγυς — kataras eggus (nigh unto a curse) see Galatians 3:10. To be burned “For burning.” Common sight in clearing up ground. [source]
Hebrews 10:34 Ye had compassion on [συνεπατησατε]
First aorist active indicative of συνπατεω — sunpatheō old verb to have a feeling with, to sympathize with. Them that were in bonds Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). Took joyfully First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7. The spoiling “The seizing,” “the plundering.” Old word from αρπαζω — harpazō See Matthew 23:35. Of your possessions “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω — huparchō used as a substantive (cf. υμων — humōn genitive) as in Matthew 19:21. That ye yourselves have Infinitive (present active of εχω — echō) in indirect discourse after γινωσκοντες — ginōskontes (knowing) with the accusative of general reference The predicate nominative αυτοι — autoi could have been used agreeing with γινωσκοντες — ginōskontes (cf. Romans 1:22). A better possession Common word in the same sense as τα υπαρχοντα — ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). Abiding Present active participle of μενω — menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.). [source]
Hebrews 11:3 By faith [πιστει]
Instrumental case of πιστις — pistis which he now illustrates in a marvellous way. Each example as far as Hebrews 11:31 is formally and with rhetorical skill introduced by πιστει — pistei After that only a summary is given. We understand Present active indicative of νοεω — noeō old verb (from νους — nous intellect) as in Matthew 15:17; Romans 1:20. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God‘s presence and believe like a little child. The worlds “The ages” as in Hebrews 1:2 (cf. Einstein‘s fourth dimension, time). Accusative case of general reference. Have been framed Perfect passive infinitive of καταρτιζω — katartizō to mend, to equip, to perfect (Luke 6:40), in indirect discourse after νοουμεν — nooumen So that As a rule εις το — eis to with the infinitive is final, but sometimes as here it expresses result as in Romans 12:3 (Robertson, Grammar, p. 1003). Hath been made Perfect active infinitive of γινομαι — ginomai What is seen Present passive articular participle (accusative case of general reference) of βλεπω — blepō Of things which do appear Ablative case with εκ — ek (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do. [source]
Hebrews 11:4 A more excellent sacrifice [πλειονα τυσιαν]
Literally, “more sacrifice” (comparative of πολυς — polus much). For this rather free use of πλειων — pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα — para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω — martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη — emarturēthē personal construction of δικαιος — dikaios (predicate nominative after ειναι — einai) agreeing with the subject of εμαρτυρητη — emarturēthē (cf. Romans 1:22, ειναι σοποι — einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω — martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω — apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
Hebrews 11:5 Was translated [μετετετη]
First aorist passive indicative of μετατιτημι — metatithēmi old verb to transpose, to change as in Hebrews 7:12; Acts 7:16. That he should not see death Here again του — tou with the infinitive usually expresses purpose, but in this case result is the idea as in Matthew 21:23; Romans 1:24; Romans 7:3, etc. (Robertson, Grammar, p. 1002). He was not found Imperfect passive of ευρισκω — heuriskō from Genesis 5:24. Was still not found. Translated First aorist active of same verb as μετετετη — metetethē just before. Translation Substantive from the same verb μετατιτημι — metatithēmi used already in Hebrews 7:12 for change. See also Hebrews 12:27. Our very word “metathesis.” He hath had witness borne him Perfect passive indicative of μαρτυρεω — martureō stands on record still, “he has been testified to.” That he had been well-pleasing unto God Perfect active infinitive of ευαρεστεω — euaresteō late compound from ευαρεστος — euarestos (well-pleasing), in N.T. only in Hebrews 11:5.; Hebrews 13:16. With dative case τεωι — theōi Quoted here from Genesis 5:22, Genesis 5:24. The word is common of a servant pleasing his master. [source]
James 1:16 Be not deceived [μη πλαναστε]
Prohibition with μη — mē and the present passive imperative of πλαναω — planaō common verb to lead astray. This is the way of sin to deceive and to kill (Romans 7:7-14). The devil is a pastmaster at blinding men‘s eyes about sin (2 Corinthians 4:4; Romans 1:27; Ephesians 4:14; etc.). [source]
James 2:4 Judges with evil thoughts [κριται διαλογισμων πονηρων]
Descriptive genitive as in James 1:25. Διαλογισμος — Dialogismos is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηροι — ponēroi) and Mark 7:21 (κακοι — kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διπσυχος — dipsuchos They are guilty of partiality (a divided mind) as between the two strangers. [source]
James 3:7 Kind [πυσις]
Old word from πυω — phuō order of nature (Romans 1:26), here of all animals and man, in 2 Peter 1:4 of God and redeemed men. [source]
1 Peter 1:18 Not with corruptible things [ου πταρτοις]
Instrumental case neuter plural of the late verbal adjective from πτειρω — phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι — Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις — phthartois and so in the same case. Slaves were set free by silver and gold. [source]
1 Peter 4:2 The rest of your time in the flesh [τον επιλοιπον εν σαρκι χρονον]
Accusative of time Επιλοιπον — Epiloipon is old adjective (επι λοιπος — epiεις το — loipos remaining in addition), here only in N.T. But eis to here can be result (so that) as in Romans 1:20; Romans 4:18. [source]
1 Peter 1:18 Ye were redeemed [ελυτρωτητε]
First aorist passive indicative of λυτροω — lutroō old verb from λυτρον — lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις — ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω — phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι — Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις — phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου — cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι — paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
1 Peter 2:13 Every ordinance of man [πασηι αντρωπινηι κτισει]
Dative case of old and common word κτισις — ktisis (from κτιζω — ktizō to create, to found), act of creation (Romans 1:20), a creature or creation (Romans 1:25), all creation (Colossians 1:15), an institution as here (in Pindar so). For αντρωπινος — anthrōpinos (human) see James 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans 13:1-8) unless it steps in between God and man (Acts 4:20).For the Lord‘s sake (δια τον κυριον — dia ton kurion). For Jesus‘ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg).As supreme Dative singular of present active participle of υπερεχω — huperechō old verb (intransitive), to stand out above (to have it over), as in Romans 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler. [source]
2 Peter 1:15 To call these things to remembrance [ποιεω]
Present middle infinitive of Μνημη — poieō (as in 2 Peter 1:10). μναομαι — Mnēmē is an old word (from μνειαν ποιουμαι — mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
2 Peter 1:15 At every time [εκαστοτε]
As need arises, old adverb, here alone in N.T.After my decease (μετα την εμην εχοδον — meta tēn emēn exodon). For εχοδος — exodos meaning death see Luke 9:31, and for departure from Egypt (way out, εχ οδος — exεχειν υμας — hodos) see Hebrews 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth.That ye may be able Literally, “that ye may have it,” the same idiom with σπουδασω — echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται — spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω — tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη — poieō (as in 2 Peter 1:10). μναομαι — Mnēmē is an old word (from μνειαν ποιουμαι — mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
2 Peter 1:15 That ye may be able [εχω]
Literally, “that ye may have it,” the same idiom with σπουδασω — echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται — spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω — tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη — poieō (as in 2 Peter 1:10). μναομαι — Mnēmē is an old word (from μνειαν ποιουμαι — mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
2 Peter 2:4 Angels when they sinned [αγγελων αμαρτησαντων]
Genitive case after επεισατο — epheisato (first aorist middle indicative of πειδομαι — pheidomai) and anarthrous (so more emphatic, even angels), first aorist active participle of αμαρτανω — hamartanō “having sinned.”Cast them down to hell (ταρταρωσας — tartarōsas). First aorist active participle of ταρταροω — tartaroō late word (from ταρταρος — tartaros old word in Homer, Pindar, lxx Job 40:15; 41:23, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. Ταρταρος — Tartaros occurs in Enoch 20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews.Committed First aorist active indicative of παραδιδωμι — paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου — seirois zophou). οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais (σειροις — seira chain or rope) and σειρος — seirois (Σειροις — seiros old word for pit, underground granary). εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν — tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις — kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
2 Peter 2:4 Committed [παρεδωκεν]
First aorist active indicative of παραδιδωμι — paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου — seirois zophou). οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais (σειροις — seira chain or rope) and σειρος — seirois (Σειροις — seiros old word for pit, underground granary). εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν — tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις — kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
1 John 2:3 That we know [ὅτι ἐγνώκαμεν]
Or, more literally, have come to know. John does not use the compound forms ἐπιγινώσκειν and ἐπίγνωσις (see on Matthew 7:16. See Luke 1:4; Acts 4:13; Romans 1:28; Ephesians 1:17, etc.), nor the kindred word γνῶσις knowledge(Luke 1:77; Romans 2:20, etc.). [source]
1 John 2:16 Of the flesh []
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]
2 John 1:8 Which we have wrought [α ηργασαμετα]
This is also correct, first aorist middle indicative of εργαζομαι — ergazomai to work (John 6:27.). John does not wish his labour to be lost. See Romans 1:27 for this use of απολαμβανω — apolambanō for receiving. See John 4:36 for μιστος — misthos in the harvest. The “full reward” John is anxious that they shall hold on with him to the finish. [source]
2 John 1:8 That ye lose not [ινα μη απολεσητε]
Negative purpose with ινα μη — hina mē and first aorist active subjunctive of απολλυμι — apollumi This is the correct text (B), not απολεσωμεν — apolesōmen (we). Likewise απολαβητε — apolabēte (that ye receive), not απολαβωμεν — apolabōmen (we).Which we have wrought (α ηργασαμετα — ha ērgasametha). This is also correct, first aorist middle indicative of εργαζομαι — ergazomai to work (John 6:27.). John does not wish his labour to be lost. See Romans 1:27 for this use of απολαμβανω — apolambanō for receiving. See John 4:36 for μιστος — misthos in the harvest. The “full reward” (μιστον πληρη — misthon plērē) is the full day‘s wages which each worker will get (1 Corinthians 3:8). John is anxious that they shall hold on with him to the finish. [source]
Jude 1:6 Everlasting [ἀΐδίοις]
Only here and Romans 1:20. For a longer form ἀείδιος , from ἀεί , always. [source]
Jude 1:7 Strange flesh []
Compare 2 Peter 2:10; and see Romans 1:27; Leviticus 18:22, Leviticus 18:23. Also Jowett's introduction to Plato's “Symposium;” Plato's “Lawsviii., 836,841; Döllinger, “The Gentile and the Jew,” Darnell's trans., ii., 238 sq. [source]
Jude 1:6 In everlasting bonds [δεσμοις αιδιοις]
Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:7 Strange flesh [σαρκος ετερας]
Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας — heteras (other, strange) is not in 2 Peter 2:10. [source]
Jude 1:6 Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:6 But left [αλλα απολιποντας]
Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:7 The cities about them [αι περι αυτας πολεις]
These were also included, Admah and Zeboiim (Deuteronomy 29:23; Hosea 11:8). Zoar, the other city, was spared.In like manner (τον ομοιον τροπον — ton homoion tropon). Adverbial accusative (cf. ως — hōs). Like the fallen angels.Having given themselves over to fornication First aorist active participle feminine plural of εκπορνευω — ekporneuō late and rare compound (perfective use of εκ — ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν — aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας — sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας — heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι — prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα — deigma). Predicate nominative of δειγμα — deigma old word (from δεικνυμι — deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα — hupodeigma (pattern).Suffering Present active participle of υπεχω — hupechō old compound, to hold under, often with δικην — dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου — puros aiōniou). Like δεσμοις αιδιοις — desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Jude 1:7 Having given themselves over to fornication [εκπορνευσασαι]
First aorist active participle feminine plural of εκπορνευω — ekporneuō late and rare compound (perfective use of εκ — ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν — aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας — sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας — heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι — prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα — deigma). Predicate nominative of δειγμα — deigma old word (from δεικνυμι — deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα — hupodeigma (pattern).Suffering Present active participle of υπεχω — hupechō old compound, to hold under, often with δικην — dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου — puros aiōniou). Like δεσμοις αιδιοις — desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Revelation 17:9 The mind [ὁ νοῦς]
I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER-
-DIVIDER-
(b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER-
-DIVIDER-
(c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER-
-DIVIDER-
II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]

Revelation 16:15 Shame [ἀσχημοσύνην]
Only here and Romans 1:27. From ἀ notand σχῆμα fashionDeformity, unseemliness; nearly answering to the phrase not in good form. [source]
Revelation 13:14 An image to the beast [εἰκόνα τῷ θηρίῳ]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER-
-DIVIDER-
The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER-
-DIVIDER-
The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER-
-DIVIDER-
[source]

Revelation 16:15 Lest he walk naked [ινα μη γυμνος περιπατηι]
Negative purpose clause with ινα μη — hina mē and the present active subjunctive of περιπατεω — peripateō and note predicate nominative γυμνος — gumnos (naked).And they see his shame (και βλεπωσιν την ασχημοσυνην αυτου — kai blepōsin tēn aschēmosunēn autou). Continuation of the final clause with present active subjunctive of βλεπω — blepō Ασχημοσυνην — Aschēmosunēn is old word (from ασχημων — aschēmōn indecent, 1 Corinthians 12:23), in N.T. only here and Romans 1:27, a euphemism for την αισχυνην — tēn aischunēn (Revelation 3:18). [source]
Revelation 16:15 And they see his shame [και βλεπωσιν την ασχημοσυνην αυτου]
Continuation of the final clause with present active subjunctive of βλεπω — blepō Ασχημοσυνην — Aschēmosunēn is old word (from ασχημων — aschēmōn indecent, 1 Corinthians 12:23), in N.T. only here and Romans 1:27, a euphemism for την αισχυνην — tēn aischunēn (Revelation 3:18). [source]
Revelation 21:8 Murderers [πονευσιν]
As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21). [source]
Revelation 22:15 Every one that loveth and maketh a lie [πας πιλων και ποιων πσευδος]
An interpretation of πασιν τοις πσευδεσιν — pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος — poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]
Revelation 21:8 For the fearful [τοις δειλοις]
Old word (from δειδω — deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις — apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος — ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Abominable [εβδελυγμενοις]
Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 22:15 The dogs [οι κυνες]
Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι — hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν — pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος — poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]

What do the individual words in Romans 1:2 mean?

which He promised beforehand through the prophets of Him in [the] Scriptures Holy
προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις

προεπηγγείλατο  He  promised  beforehand 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: προεπαγγέλλω  
Sense: to announce before.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
προφητῶν  prophets 
Parse: Noun, Genitive Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
γραφαῖς  [the]  Scriptures 
Parse: Noun, Dative Feminine Plural
Root: γραφή  
Sense: a writing, thing written.
ἁγίαις  Holy 
Parse: Adjective, Dative Feminine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.