The Meaning of Romans 10:1 Explained

Romans 10:1

KJV: Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

YLT: Brethren, the pleasure indeed of my heart, and my supplication that is to God for Israel, is -- for salvation;

Darby: Brethren, the delight of my own heart and my supplication which I address to God for them is for salvation.

ASV: Brethren, my heart's desire and my supplication to God is for them, that they may be saved.

KJV Reverse Interlinear

Brethren,  my  heart's  desire  and  prayer  to  God  for  Israel  is,  that  they might be saved. 

What does Romans 10:1 Mean?

Study Notes

saved
.
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Verse Meaning

This pericope opens with Paul returning to his feelings of compassionate concern for his fellow Israelites" salvation ( Romans 9:1-3). Mention of their deliberate rejection of Christ ( Romans 9:32-33) evidently triggered this emotional expression.
"The reality of his love is seen in the fact that he prayed for them." [1]

Context Summary

Romans 10:1-10 - Missing God's Way Of Salvation
How earnestly the Apostle loved his own people! All their hatred of him could not extinguish the passionate devotion which he entertained for them. "Apostle to the Gentiles" he might be, but he was essentially an Israelite, of the seed of Abraham, of the tribe of Benjamin, Romans 11:1. The whole reason of their rejection of the gospel lay in their inveterate refusal to submit, Romans 10:3. Is not that the difficulty with us all? It is not that we cannot believe, but that we will not submit to God's way of righteousness, so humbling is it to our pride.
If only God would allow us to scale the heights or plumb the depths, to do some great thing, to make some vast sacrifice, we should be satisfied to be saved, and His help in the process would not be resented. But it is intolerable to our proud hearts to be told that our own efforts are useless, and that the exclusive source of salvation is God's grace.
Notice the distinction between righteousness and salvation, Romans 10:9. The one is objective; the other subjective. The first, our standing before God, the latter, the sanctification of our inner life, which not only depends upon the belief of the heart, but requires the confession that Jesus Christ has become Lord and King of the whole nature. [source]

Chapter Summary: Romans 10

1  The difference between the righteousness of the law, and that of faith;
11  all who believe, both Jew and Gentile, shall not be shamed;
18  and that the Gentiles shall receive the word and believe
19  Israel was not ignorant of these things

Greek Commentary for Romans 10:1

Desire [ευδοκια]
No papyri examples of this word, though ευδοκησις — eudokēsis occurs, only in lxx and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω — eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9). [source]
Supplication [δεησις]
Late word from δεομαι — deomai to want, to beg, to pray. In the papyri. See Luke 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews “that they may be saved” Paul leaves God‘s problem to him and pours out his prayer for the Jews in accordance with his strong words in Romans 9:1-5. [source]
Brethren []
See on 1 John 2:9. An expression of affectionate interest and indicating emotion. [source]
My heart's desire [ἡ εὐδοκία τῆς ἐμῆς καρδίας]
More literally, the good will of my heart. See on Luke 2:14. Compare Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11. [source]
Prayer [δέησις]
See on Luke 5:33. [source]
To God [πρός]
Implying communion. See on with God, John 1:1. [source]
For Israel []
The best texts substitute αὐτῶν forthem; those described in the last three verses of ch. 9. Bengel remarks that Paul would not have prayed had they been utterly reprobate. [source]
That they may be saved [εἰς σωτηρίαν]
Lit., unto (their) salvation. [source]

Reverse Greek Commentary Search for Romans 10:1

Luke 7:1 Had ended [εις τας ακοας του λαου]
First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in Matthew 7:28. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7.In the ears of the people (Ακοη — eis tas akoas tou laou). ακουω — Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
Luke 7:1 In the ears of the people [Ακοη]
ακουω — Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [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 12:38 That might be fulfilled [ινα πληρωτηι]
It is usually assumed that ινα — hina here with the first aorist passive subjunctive of πληροω — plēroō has its full telic force. That is probable as God‘s design, but it is by no means certain since ινα — hina is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in John 6:7; John 9:2; 1 Thessalonians 5:4; Galatians 5:17; Romans 11:11 (Robertson, Grammar, p. 998). Paul in Romans 10:16 quotes Isaiah 53:1 as John does here but without ινα — hina See note on Romans 10:16 for discussion of the quotation. The next verse adds strength to the idea of design. [source]
Acts 6:7 To the faith [τῇ πίστει]
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER-
conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER-
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2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER-
authority which commands submission. -DIVIDER-
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3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER-
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The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER-
Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER-
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[source]

Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
-DIVIDER-
6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
-DIVIDER-
7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
-DIVIDER-
[source]

Romans 3:22 Difference [διαστολή]
Only by Paul here, Romans 10:12; 1 Corinthians 14:7. Better, as Rev., distinction. [source]
Romans 10:19 Did Israel not know? []
As in Romans 10:18, a negative answer is implied. “It is surely not true that Israel did not know.” Did not know what? That the Gospel should go forth into all the earth. Moses and Isaiah had prophesied the conversion of the Gentiles, and Isaiah the opposition of the Jews thereto. [source]
Romans 10:16 Obeyed [ὑπήκουσαν]
See on obedience and disobedience, Romans 5:19. Also see on Acts 5:29. Obeyed as the result of listening, and so especially appropriate here. Compare head and hear, Romans 10:14. For the same reason hearken (Rev.) is better than obeyed. [source]
Romans 10:17 Word of God [ῥήματος Θεοῦ]
The best texts read of Christ. Probably not the Gospel, but Christ's word of command or commission to its preachers; thus taking up except they be sent (Romans 10:15), and emphasizing the authority of the message. Belief comes through the message, and the message through the command of Christ. [source]
Romans 10:12 For []
Explaining the whosoever of Romans 10:11. [source]
Romans 10:12 Lord [κύριος]
See on Matthew 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing which is necessary to believing comes through the word of Christ (Romans 10:17, where the reading is Christ instead of God ). [source]
Romans 10:12 That call upon [ἐπικαλουμένους]
See on appeal, Acts 25:11; see on James 2:7. That invoke Him as, Lord: recalling Romans 10:9, Romans 10:10. Compare Joel 2:32. [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-
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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-
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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-
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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-
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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-
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[source]

Romans 10:14 How then shall they call? [πως ουν επικαλεσωνται]
Deliberative subjunctive (first aorist middle) of επικαλεομαι — epikaleomai (see Romans 10:12, Romans 10:13). The antecedent of εις ον — eis hon (in whom) is not expressed. [source]
Romans 10:15 How beautiful [ως ωραιοι]
A quotation from Isaiah 52:7 more like the Hebrew than the lxx, picturing the messengers of the restoration from the Jewish captivity. Paul assumes that the missionaries (αποστολοι — apostoloi) have been sent as implied in Romans 10:14. [source]
Romans 11:1 I say then [λεγω ουν]
As in Romans 11:11. Ουν — Oun looks back to 9:16-33 and Romans 10:19-21. [source]
Romans 11:11 The riches of the world [πλουτος κοσμου]
See note on Romans 10:12. [source]
Romans 16:26 According to the command of the eternal God [κατ επιταγην του αιωνιου τεου]
Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος — aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46. [source]
Romans 3:22 Through faith in Jesus Christ [δια πιστεως Ιησου Χριστου]
Intermediate agency See note on 1 Corinthians 14:7 for the difference of sounds in musical instruments. Also in Romans 10:12. The Jew was first in privilege as in penalty (Romans 2:9.), but justification or setting right with God is offered to both on the same terms. [source]
Romans 3:22 Distinction [διαστολη]
See note on 1 Corinthians 14:7 for the difference of sounds in musical instruments. Also in Romans 10:12. The Jew was first in privilege as in penalty (Romans 2:9.), but justification or setting right with God is offered to both on the same terms. [source]
Romans 9:20 Nay, but, O man, who art thou? [Ο αντρωπε μεν ουν γε συ τις ει]
“O man, but surely thou who art thou?” Unusual and emphatic order of the words, prolepsis of τις — su (thou) before μεν ουν γε — tis (who) and μεν — men oun ge (triple particle, ουν — men indeed, γε — oun therefore, ο ανταποκρινομενος — ge at least) at the beginning of clause as in Romans 10:18; Philemon 3:8 contrary to ancient idiom, but so in papyri. [source]
Romans 11:11 By their fall [τωι αυτων παραπτωματι]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω — parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται — ginetai or γεγονεν — gegonen is understood. For to provoke them to jealousy Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 11:11 For to provoke them to jealousy [εις το παραζηλωσαι]
Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 16:26 By the scriptures of the prophets [δια γραπων προπητικων]
“By prophetic scriptures.” Witnessed by the law and the prophets (Romans 3:21). This thread runs all through Romans. According to the command of the eternal God (κατ επιταγην του αιωνιου τεου — kat' epitagēn tou aiōniou theou). Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος — aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46. Unto obedience of faith See note on Romans 1:5. Made known unto all the nations (εις παντα τα ετνη γνωριστεντος — eis panta ta ethnē gnōristhentos). First aorist passive participle of γνωριζω — gnōrizō still the genitive case agreeing with μυστηριου — mustēriou in Romans 16:25. [source]
Romans 9:25 In Hosea [εν τωι ωσηε]
He quotes Hosea 2:23 with some freedom. Hosea refers to the ten tribes and Paul applies the principle stated there to the Gentiles. Hosea had a son named Lo-ammi = ου λαος — ou laos So here ο ου λαος μου — ho ou laos mou “the not people of mine.” Ου — Ou with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also Romans 10:19; 1 Peter 2:10. [source]
1 Corinthians 14:7 Voice [φωνὴν]
See on sound, Romans 10:18. The sound generally. Used sometimes of sounds emitted by things without life, as a trumpet or the wind. See Matthew 24:31; John 3:8. [source]
1 Corinthians 14:7 Distinction [διαστολὴν]
Proper modulation. Compare the use of the word in Romans 3:22; Romans 10:12. [source]
1 Corinthians 14:7 Sounds [φθόγγοις]
The distinctive sounds as modulated. See on Romans 10:18. [source]
1 Corinthians 10:22 Do we provoke - to jealousy [ἢ παραζηλοῦμεν]
The A.V. does not translate ἢ orand thus breaks the connection with what precedes. You cannot be at the same time in communion with the Lord and with demons, or will you ignore this inconsistency and provoke God? For the verb, see on Romans 10:19. [source]
1 Corinthians 1:2 Call upon the name [ἐπικαλουμένοις τὸ ὄνομα]
Compare Romans 10:12; Acts 2:21. The formula is from the Septuagint. See Zechariah 13:9; Genesis 12:8; Genesis 13:4; Psalm 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Acts 7:59. The name of Christ occurs nine times in the first nine verses of this epistle. [source]
1 Corinthians 10:22 Provoke to jealousy [παραζηλουμεν]
The very word used in Deuteronomy 32:21 of the insolence of the old Israelites. Quoted in Romans 10:19. Such double-dealing now will do this very thing. [source]
1 Corinthians 14:7 Pipe [αυλος]
Old word (from αω αυω — aōκιταρα — auō to blow), only here in N.T. Harp (εαν διαστολην τοις πτογγοις μη δωι — kithara). Old word. Stringed instrument as pipe, a wind instrument. If they give not a distinction in the sounds Third class condition with second aorist active subjunctive διδωμι — dōi from διαστελλω — didōmi Common word in late Greek for difference In N.T. only here and Romans 3:22; Romans 10:12. πτεγγομαι — Phthoggos old word (from phtheggomai) for musical sounds vocal or instrumental. In N.T. only here and Romans 10:18. [source]
1 Corinthians 14:7 If they give not a distinction in the sounds [δωι]
Third class condition with second aorist active subjunctive διδωμι — dōi from διαστελλω — didōmi Common word in late Greek for difference In N.T. only here and Romans 3:22; Romans 10:12. πτεγγομαι — Phthoggos old word (from phtheggomai) for musical sounds vocal or instrumental. In N.T. only here and Romans 10:18. [source]
1 Corinthians 9:4 Have we no right? [Μη ουκ εχομεν εχουσιαν]
Literary plural here though singular in 1 Corinthians 9:1. The μη — mē in this double negative expects the answer “No” while ουκ — ouk goes with the verb εχομεν — echomen “Do we fail to have the right?” Cf. Romans 10:18. (Robertson, Grammar, p. 1173). [source]
2 Corinthians 1:23 I call God for a record [τὸν Θεὸν ἐπικαλοῦμαι]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
Galatians 3:28  []
d With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Romans 10:12; 1 Corinthians 12:13; Colossians 3:11. [source]
Ephesians 6:17 Word of God [ῥῆμα θεοῦ]
See on Luke 1:37. See Luke 3:2; Luke 4:4; Romans 10:17; Hebrews 6:5; Hebrews 11:3. [source]
Ephesians 6:4 Provoke not to anger [μη παροργιζετε]
Rare compound, both N.T. examples (here and Romans 10:19) are quotations from the lxx. The active, as here, has a causative sense. Parallel in sense with μη ερετιζετε — mē erethizete in Colossians 3:21. Paul here touches the common sin of fathers. [source]
Colossians 1:27 Of the glory of this mystery among the Gentiles []
The mystery of the admission of the Gentiles to the gospel covenant, now revealed through Paul's preaching, was divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (Colossians 1:12; compare Romans 8:18, Romans 8:21; 2 Corinthians 4:17). The richness exhibited itself in the free dispensation of the Gospel to the Gentile as well as to the Jew. It was not limited by national lines. Compare “the same Lord is rich unto all,” Romans 10:12; and beggarly elements, Galatians 4:9. [source]
1 Thessalonians 5:23 The very God of peace [αὐτὸς ὁ Θεὸς τῆς εἰρήνης]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
1 Thessalonians 2:13 When ye received the word of God which ye heard of us [παραλαβόντες λόγον ἀκοῆς παρ ' ἡμῶν τοῦ θεοῦ]
Rend. when ye received the word of the message (which came ) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες havingreceived or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς theword of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37. [source]
1 Thessalonians 2:15 And drove us out [και ημας εκδιωχαντων]
An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul‘s vivid description of the scene told in Acts 17:5. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. Please not God (Τεωι μη αρεσκοντων — Theōi mē areskontōn). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. And are contrary to all men Dative case with the adjective εναντιων — enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium. [source]
1 Thessalonians 2:15 And are contrary to all men [και πασιν αντρωποις εναντιων]
Dative case with the adjective εναντιων — enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium. [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 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 And to them that obey not the gospel of our Lord Jesus [και τοις μη υπακουουσιν τωι ευαγγελιωι του κυριου ημων Ιησου]
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]
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 1:16 Believe [πιστευ.ειν]
This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ uponand the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6(all citations), and Romans 4:18; Luke 24:25. [source]
1 Timothy 2:5 One mediator [εις μεσιτης]
Late word (Polybius, Philo) from μεσος — mesos (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. Between God and men (τεου και αντρωπων — theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης — mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. Himself man No “himself” (αυτος — autos) in the Greek. [source]
1 Timothy 2:5 Between God and men [τεου και αντρωπων]
Ablative case (though objective genitive may explain it) after μεσιτης — mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. [source]
2 Timothy 2:22 Call on the Lord [ἐπικαλουμένων τὸν κύριον]
A Pauline phrase, only here in Pastorals. See Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. See also Acts 2:21; Acts 9:14; Acts 22:16. [source]
2 Timothy 4:3 Having itching ears [κνηθόμενοι τὴν ἀκοήν]
Or, being tickled in their hearing. Κνήθειν totickle, N.T.oolxx. Κνηθόμενοι itchingHesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.). Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή , A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6: in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1: hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4. [source]
2 Timothy 2:22 Flee [πευγε]
Present active imperative of πευγω — pheugō old and common verb. In this sense see note on 1 Corinthians 6:18. Follow after (διωκε — diōke). Present active imperative of διωκω — diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. Call on the Lord See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
2 Timothy 2:22 Call on the Lord [επικαλουμενον τον κυριον]
See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
Titus 1:16 They profess [ομολογουσιν]
Present active indicative of ομολογεω — homologeō common verb (ομου λεγω — homouΕιδεναι — legō) as in Romans 10:10. οιδα — Eidenai (know) is second perfect active infinitive of τοις εργοις — oida in indirect assertion. [source]
Titus 3:6 Richly [πλουσιως]
Then and to each one in his own experience. See note on Romans 10:12; 1 Timothy 6:17. [source]
Titus 1:16 They profess [ὁμολογοῦσιν]
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10. [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 6:16 And an oath for confirmation is to them an end of all strife [καὶ πἁσης αὐτοῖς ἀντιλογίασπέρας εἰς βεβαίων ὁ ὅρκος]
For “an oath,” rend. “the oath”: generic. Const. for confirmation with end. “The oath is final for confirmation.” Πέρας is the outermost point; the point beyond which one cannot go. With this exception always in N.T. in the plural, of the ends of the earth. See Matthew 12:42; Romans 10:18. So often in lxx. Ἀντιλογία, strictly contradiction, only in Hebrews and Judges 1:11, on which see note. [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
James 5:15 Shall save [σωσει]
Future active of σωζω — sōzō to make well. As in Matthew 9:21.; Mark 6:56. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature.The sick (τον καμνοντα — ton kamnonta). Present active articular participle of καμνω — kamnō old verb, to grow weary (Hebrews 12:3), to be sick (here), only N.T. examples.The Lord shall raise him up Future active of εγειρω — egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins (καν αμαρτιας ηι πεποιηκως — kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν — kai ean (crasis καν — kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).It shall be forgiven him Future passive of απιημι — aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]
James 5:15 The Lord shall raise him up [εγερει αυτον ο κυριος]
Future active of εγειρω — egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins (καν αμαρτιας ηι πεποιηκως — kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν — kai ean (crasis καν — kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).It shall be forgiven him Future passive of απιημι — aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]
James 5:15 It shall be forgiven him [απετησεται αυτωι]
Future passive of απιημι — aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]

What do the individual words in Romans 10:1 mean?

Brothers the indeed desire - of my heart and supplication to - God on behalf of them [is] for salvation
Ἀδελφοί μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ δέησις πρὸς τὸν Θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν

Ἀδελφοί  Brothers 
Parse: Noun, Vocative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
εὐδοκία  desire 
Parse: Noun, Nominative Feminine Singular
Root: εὐδοκία  
Sense: will, choice.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐμῆς  of  my 
Parse: Personal / Possessive Pronoun, Genitive Feminine 1st Person Singular
Root: ἐμός  
Sense: my, mine, etc.
καρδίας  heart 
Parse: Noun, Genitive Feminine Singular
Root: καρδία  
Sense: the heart.
δέησις  supplication 
Parse: Noun, Nominative Feminine Singular
Root: δέησις  
Sense: need, indigence, want, privation, penury.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ὑπὲρ  on  behalf  of 
Parse: Preposition
Root: ὑπέρ 
Sense: in behalf of, for the sake of.
εἰς  [is]  for 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
σωτηρίαν  salvation 
Parse: Noun, Accusative Feminine Singular
Root: σωτηρία  
Sense: deliverance, preservation, safety, salvation.