KJV: For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
YLT: For I say, through the grace that was given to me, to every one who is among you, not to think above what it behoveth to think; but to think so as to think wisely, as to each God did deal a measure of faith,
Darby: For I say, through the grace which has been given to me, to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith.
ASV: For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but to think as to think soberly, according as God hath dealt to each man a measure of faith.
| Λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| χάριτος | grace |
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Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| δοθείσης | having been given |
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Parse: Verb, Aorist Participle Passive, Genitive Feminine Singular Root: διδῶ Sense: to give. |
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| μοι | to me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| παντὶ | to everyone |
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Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὄντι | being |
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Parse: Verb, Present Participle Active, Dative Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὑπερφρονεῖν | to be high-minded |
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Parse: Verb, Present Infinitive Active Root: ὑπερφρονέω Sense: to think more highly of one’s self than is proper. |
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| παρ’ | above |
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Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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| δεῖ | it behooves [you] |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
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| φρονεῖν | to think |
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Parse: Verb, Present Infinitive Active Root: φρονέω Sense: to have understanding, be wise. |
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| εἰς | so as |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| σωφρονεῖν | to be sober-minded |
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Parse: Verb, Present Infinitive Active Root: σωφρονέω Sense: to be of sound mind. |
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| ἑκάστῳ | to each |
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Parse: Adjective, Dative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐμέρισεν | has allotted |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: μερίζω Sense: to divide. |
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| μέτρον | a measure |
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Parse: Noun, Accusative Neuter Singular Root: μέτρον Sense: measure, an instrument for measuring. |
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| πίστεως | of faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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Greek Commentary for Romans 12:3
Indirect negative command after λεγω legō (I say). Play on the two infinitives προνειν phronein to think, and υπερπρονειν huperphronein (old verb from υπερπρων huperphrōn over-proud, here only in N.T.) to “over-think” with παρ ο par' ho (beyond what) added. Then another play on προνειν phronein and σωπρονειν sōphronein (old verb from σωπρων sōphrōn sober-minded), to be in one‘s right mind (Mark 5:15; 2 Corinthians 5:13). Self-conceit is here treated as a species of insanity. [source]
Accusative case, the object of the verb εμερισεν emerisen Each has his gift from God (1 Corinthians 3:5; 1 Corinthians 4:7). There is no occasion for undue pride. To each man (εκαστωι hekastōi). Emphatic position before ως hōs (as) and emphasizes the diversity. [source]
Emphatic position before ως hōs (as) and emphasizes the diversity. [source]
The play upon φρονεῖν tothink and its compounds is very noticeable. “Not to be high-minded (hyperphronein ) above what he ought to be minded (phronein ), but to be minded (phronein ) unto the being sober-minded (sophronein ). See on 1 Peter 4:7. [source]
An expression which it is not easy to define accurately. It is to be noted: 1. That the point of the passage is a warning against an undue self-estimate, and a corresponding exhortation to estimate one's self with discrimination and sober judgment. 2. That Paul has a standard by which self-estimate is to be regulated. This is expressed by ὡς asaccording as. 3. That this scale or measure is different in different persons, so that the line between conceit and sober thinking is not the same for all. This is expressed by ἐμέρισεν hathimparted, distributed, and ἑκάστῳ toeach one. 4. The character of this measure or standard is determined by faith. It must be observed that the general exhortation to a proper self-estimate is shaped by, and foreshadows, the subsequent words respecting differences of gifts. It was at this point that the tendency to self-conceit and spiritual arrogance would develop itself. Hence the precise definition of faith here will be affected by its relation to the differing gifts in Romans 12:6. Its meaning, therefore, must not be strictly limited to the conception of justifying faith in Christ, though that conception includes and is really the basis of every wider conception. It is faith as the condition of the powers and offices of believers, faith regarded as spiritual insight, which, according to its degree, qualifies a man to be a prophet, a teacher, a minister, etc.; faith in its relation to character, as the only principle which develops a man's true character, and which, therefore, is the determining principle of the renewed man's tendencies, whether they lead him to meditation and research, or to practical activity. As faith is the sphere and subjective condition of the powers and functions of believers, so it furnishes a test or regulative standard of their respective endowments and functions. Thus the measure applied is distinctively a measure of faith. With faith the believer receives a power of discernment as to the actual limitations of his gifts. Faith, in introducing him into God's kingdom, introduces him to new standards of measurement, according to which he accurately determines the nature and extent of his powers, and so does not think of himself too highly. This measure is different in different individuals, but in every case faith is the determining element of the measure. Paul, then, does not mean precisely to say that a man is to think more or less soberly of himself according to the quantity of faith which he has, though that is true as a fact; but that sound and correct views as to the character and extent of spiritual gifts and functions are fixed by a measure, the determining element of which, in each particular case, is faith. [source]
Reverse Greek Commentary Search for Romans 12:3
Trench remarks upon “the mournfully numerous group of words” which express the different aspects of sin. It is ἁμαρτια themissing of a mark; παράβασις theoverpassing of a line; παρακοή thedisobedience to a voice; παράπτωμα afalling when one should have stood; ἀγνόημα ignoranceof what one should know; ἥττημα adiminishing of what should be rendered in full measure; ἀνομία or παρανομία non-observanceof law; πλημμέλεια discord. The primary sense of the preposition παρά is beside or by, with reference to a line or extended surface. Hence it indicates that which is not on its true line but beside it, either in the way of falling short or of going beyond. Thus, in the sense of going beyond, Romans 12:3, to think more highly than he ought ( παρ ' ὃ δεῖ ), where the sense of beyond is fixed by ὑπερφρονεῖν to think beyond or over.” So Luke 13:2. In the sense of falling short, Thucydides, 3,49: “Mitylene came near such peril” ( παρὰ τοσοῦτο κινδύνου ), as if parallel to the danger but not touching it. Hence παραβάσις differs from the Homeric ὑπερβασία transgressionin that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law. “Where there is no law there is no transgression” (Romans 4:15). Hence Adam's sin is called a transgression (Romans 5:14), because it was the violation of a definite command. Paul habitually uses the word and its kindred παραβάτης transgressorof the transgression of a commandment distinctly given (Galatians 3:19; 1 Timothy 2:14, Romans 2:25, Romans 2:27). Hence it is peculiarly appropriate here of one who boasts in the law. It thus differs from ἁμαρτία sin(see on sins, Matthew 1:21), in that one may sin without being under express law. See Romans 5. Sin ( ἁμαρτία ) was in the world until the law; i.e. during the period prior to the law. Death reigned from Adam to Moses over those who had not sinned ( ἁμαρτήσαντας ) after the similitude of Adam's transgression ( παραβάσεως ). The sin is implicit, the transgression explicit. -DIVIDER- -DIVIDER- [source]
Ἁναλογία proportionoccurs only here in the New Testament. In classical Greek it is used as a mathematical term. Thus Plato: “The fairest bond is that which most completely fuses and is fused into the things which are bound; and proportion ( ἀναλογία ) is best adapted to effect such a fusion” (“Timaeus,” 31). “Out of such elements, which are in number four, the body of the world was created in harmony and proportion” (“Timaeus,” 32). Compare “Politicus,” 257. The phrase here is related to the measure of faith (Romans 12:3). It signifies, according to the proportion defined by faith. The meaning is not the technical meaning expressed by the theological phrase analogy of faith, sometimes called analogy of scripture, i.e., the correspondence of the several parts of divine revelation in one consistent whole. This would require ἡ πίστις thefaith, to be taken as the objective rule of faith, or system of doctrine (see on Acts 6:7), and is not in harmony with Romans 12:3, nor with according to the grace given. Those who prophesy are to interpret the divine revelation “according to the strength, clearness, fervor, and other qualities of the faith bestowed upon them; so that the character and mode of their speaking is conformed to the rules and limits which are implied in the proportion of their individual degree of faith” (Meyer). [source]
Lit., not standing the test. See on is tried, James 1:12; and see on trial, 1 Peter 1:7. There is a play upon the words. As they did not approve, God gave them up unto a mind disapproved. This form of play upon words of similar sound is perhaps the most frequent of Paul's rhetorical figures, often consisting in the change of preposition in a compound, or in the addition of a preposition to the simple verb. Thus περιτομή circumcision κατατομή concision Philemon 3:2, Philemon 3:3. “Our epistle known ( γινωσκομένη ) and read ( ἀναγινωσκομένη ).” Compare Romans 2:1; 1 Corinthians 11:29-31; Romans 12:3. The word reprobate is from re-probare, to reject on a second trial, hence, to condemn. [source]
The same use of πιστις pistis (faith) as in Romans 12:3 “the measure of faith.” Old word. αναλογια analogia (our word “analogy”) from αναλογος analogos (analogous, conformable, proportional). Here alone in N.T. The verb προπητευωμεν prophēteuōmen (present active volitive subjunctive, let us prophesy) must be supplied with which εχοντες echontes agrees. The context calls for the subjective meaning of “faith” rather than the objective and outward standard though πιστις pistis does occur in that sense (Galatians 1:23; Galatians 3:23). [source]
The special endowment for his apostolic work. Compare Romans 1:5, grace and apostleship: Romans 12:3, Romans 12:6; Ephesians 3:7, Ephesians 3:8. [source]
Ἁιδώς N.T. ( αἰδοῦς in Hebrews 12:28is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of αἰσχύνη shamethough used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between αἰσχύνη and αἰδώς : αἰδώς representing a respectful and reverent attitude toward another, while αἰσχύνη was the sense of shame on account of wrong doing. Thus, “one αἰδεῖται isrespectful to his father, but αἰσχύνεται isashamed because he has been drunk.” Trench (N.T. Synon. § xix.) remarks that “ αἰδώς is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the αἰσχύνη . Let the man who is restrained by αἰσχύνη alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer.” The A.V. shamefacedness is a corruption of the old English shamefastness. So Chaucer:“Schamefast chastite.”Knight's T. 2057.Shakespeare:“'Tis a blushing shamefast spirit that mutinies in a man's bosom.”Richard III. i. 4.It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Σωφροσύνη sobrietysoP. Once in Acts, Acts 26:25. The kindred verb σωφρονεῖν tobe of sound mind, Romans 12:3-5; 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of σωφροσύνη and σωφρονεῖν , nowhere else in N.T. Such are σωφρονίζειν tobe soberminded (Titus 2:4); σωφρονισμός discipline(2 Timothy 1:7); σωφρόνως soberly(Titus 2:12); σώφρων soberminded(1 Timothy 3:2). The word is compounded of σάος or σῶς safesound, and φρήν mindIt signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins.” Comp. 4Macc. 1:31. Euripides calls it “the fairest gift of the gods” (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, “not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.” The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying ( μετὰ with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness. [source]
Comp. Romans 12:3, Romans 12:6; Romans 15:15; 1 Corinthians 3:10; Ephesians 3:8; Ephesians 4:7. The phrase only here in Pastorals. [source]
See note on Romans 9:11; Ephesians 1:11 for προτεσιν prothesin Which was given (την δοτεισαν tēn dotheisan). First aorist passive articular participle agreeing with χαρις charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3, Romans 12:6, etc.), only here in Pastoral Epistles. Before times eternal See note on Titus 1:2. [source]
First aorist passive articular participle agreeing with χαρις charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3, Romans 12:6, etc.), only here in Pastoral Epistles. [source]
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]
Late word from πιλαδελπος philadelphos (1 Peter 3:8). See 1 Thessalonians 4:9. It is always in order in a church. To show love unto strangers Old word for hospitality, from πιλοχενος philoxenos (1 Timothy 3:2), in N.T. only here and Romans 12:3. In genitive case with επιλαντανεστε epilanthanesthe (present middle imperative, cf. Hebrews 6:10). Have entertained angels unawares Second aorist active indicative of λαντανω lanthanō old verb to escape notice and first aorist active participle of χενιζω xenizō old verb to entertain a guest (χενος xenos stranger), according to a classic idiom seen with λαντανω τυγχανω πτανω lanthanō class="translit"> tugchanō class="translit"> phthanō by which the chief idea is expressed by the participle (supplementary participle), here meaning, “some escaped notice when entertaining angels.” The reference is to Gen 18; 19 (Abraham and Sarah did this very thing). [source]