KJV: Not slothful in business; fervent in spirit; serving the Lord;
YLT: in the diligence not slothful; in the spirit fervent; the Lord serving;
Darby: as to diligent zealousness, not slothful; in spirit fervent; serving the Lord.
ASV: in diligence not slothful; fervent in spirit; serving the Lord;
| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| σπουδῇ | in diligence |
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Parse: Noun, Dative Feminine Singular Root: σπουδή Sense: haste, with haste. |
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| ὀκνηροί | lagging |
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Parse: Adjective, Nominative Masculine Plural Root: ὀκνηρός Sense: sluggish, slothful, backward. |
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| τῷ | - |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πνεύματι | in spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ζέοντες | being fervent |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ζέω Sense: to boil with heat, be hot. |
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| Κυρίῳ | Lord |
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Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| δουλεύοντες | serving |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: δουλεύω Sense: to be a slave, serve, do service. |
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Greek Commentary for Romans 12:11
Old adjective from οκνεω okneō to hesitate, to be slow. Slow and “poky” as in Matthew 25:26. [source]
From ὀκνέω todelay. [source]
Wrong. Render, as Rev., in diligence; see on Romans 12:8. Luther, “in regard to zeal be not lazy.” [source]
See on Acts 18:25. [source]
Some texts read καιρῷ thetime or opportunity, but the best authorities give Lord. [source]
Reverse Greek Commentary Search for Romans 12:11
Periphrastic past perfect passive of κατηχεω katēcheō rare in the old Greek and not in the lxx from κατα kata and ηχεω ēcheō Here the accusative of the thing (the word) is retained in the passive like with διδασκω didaskō to teach (Robertson, Grammar, p. 485). Being fervent in spirit Boiling (from ζεω zeō to boil, old and common verb, in N.T. only here and Romans 12:11) like boiling water or yeast. The Latin verb ferveo means to boil or ferment. Locative case after it. [source]
“In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Here the construction changes and no longer do we have the accusative case like διακονιαν diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω didasketō here (let him teach) or a general term ποιειτω poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Old verb with intensive This same idiom appears with κολλωμενοι kollōmenoi (cleaving) for which verb see 1 Corinthians 6:17, with προηγουμενοι proēgoumenoi (preferring) in Romans 12:10 (old verb here only in N.T.), and with the participles in Romans 12:11-13 and again in Romans 12:16-18. One can supply εστε este if he prefers. [source]
Diligence, from σπευδω speudō to hasten. Cf. Romans 12:11. Yea (αλλα alla). Not adversative use of αλλα alla but copulative as is common (half dozen examples here). Clearing of yourselves In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Only here, Matthew 25:26; Romans 12:11, in both instances rendered slothful. From ὀκνέω todelay. Hence, in classical Greek, shrinking, backward, unready. The idea of delay underlies the secondary sense, burdensome, troublesome. It is the vexation arising from weary waiting, and which appears in the middle English irken to tire or to become tired, cognate with the Latin urgere to press, and English irk, irksome, work. [source]
Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. [source]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
Perfect active indicative of εγγιζω eggizō to draw near, common late verb (from εγγυς eggus), same form used by the Baptist of the Messiah‘s arrival (Matthew 3:2) and by James in James 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1 Peter 1:5.; 1 Peter 4:6) as Jesus did (Mark 14:38) and Paul (1 Thessalonians 5:6), though it is drawing nearer all the time (Romans 12:11), but not at once (2 Thessalonians 2:2). [source]
Late verbal from ζεω zeō to boil, (Romans 12:11), boiling hot, here only in N.T.I would thou wert (οπελον ης ophelon ēs). Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]