KJV: Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.
YLT: Let every soul to the higher authorities be subject, for there is no authority except from God, and the authorities existing are appointed by God,
Darby: Let every soul be subject to the authorities that are above him. For there is no authority except from God; and those that exist are set up by God.
ASV: Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God.
| Πᾶσα | Every |
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Parse: Adjective, Nominative Feminine Singular Root: πᾶς Sense: individually. |
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| ψυχὴ | soul |
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Parse: Noun, Nominative Feminine Singular Root: ψυχή Sense: breath. |
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| ἐξουσίαις | to the authorities |
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Parse: Noun, Dative Feminine Plural Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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| ὑπερεχούσαις | being above [him] |
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Parse: Verb, Present Participle Active, Dative Feminine Plural Root: ὑπερέχω Sense: to have or hold over one. |
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| ὑποτασσέσθω | let be subject |
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Parse: Verb, Present Imperative Passive, 3rd Person Singular Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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| ἔστιν | there is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἐξουσία | authority |
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Parse: Noun, Nominative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| αἱ | those |
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Parse: Article, Nominative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| οὖσαι | existing |
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Parse: Verb, Present Participle Active, Nominative Feminine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τεταγμέναι | having been instituted |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Plural Root: τάσσω Sense: to put in order, to station. |
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Greek Commentary for Romans 13:1
As in Romans 2:9; Acts 2:43. A Hebraism for πας αντρωπος pās anthrōpos (every man). [source]
Abstract for concrete. See note on Mark 2:10 for εχουσια exousia υπερεχω Huperechō is an old verb to have or hold over, to be above or supreme, as in 1 Peter 2:13. Except by God (ει μη υπο τεου ei mē hupo theou). So the best MSS. rather than απο τεου apo theou (from God). God is the author of order, not anarchy. The powers that be “The existing authorities” (supply εχουσιαι exousiai). Art ordained Periphrastic perfect passive indicative of τασσω tassō “stand ordained by God.” Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder. [source]
So the best MSS. rather than απο τεου apo theou (from God). God is the author of order, not anarchy. [source]
“The existing authorities” (supply εχουσιαι exousiai). Art ordained Periphrastic perfect passive indicative of τασσω tassō “stand ordained by God.” Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder. [source]
Every man. See on Romans 11:3. [source]
Lit., authorities which have themselves over. See on Mark 2:10; see on John 1:12. [source]
Lit., the existing. Powers is not in the text, and is supplied from the preceding clause. [source]
Perfect tense: Have been ordained, and the ordinance remains in force. See on set under authority, Luke 7:8. [source]
Reverse Greek Commentary Search for Romans 13:1
Derivation unknown. It includes lasciviousness, and may well mean that here; but is often used without this notion. In classical Greek it is defined as violence, with spiteful treatment and audacity. As in this passage its exact meaning is not implied by its being classed with other kindred terms, it would seem better to take it in as wide a sense as possible - that of lawless insolence and wanton caprice, and to render, with Trench, wantonness, since that word, as he remarks, “stands in remarkable ethical connection with ἀσέλγεια , and has the same duplicity of meaning” (“Synonyms of the New Testament”). At Romans 13:13, where lasciviousness seems to be the probable meaning, from its association with chambering ( οίταις )it is rendered wantonness in A. V. and Rev., as also at 2 Peter 2:18. [source]
From μετυ methu (wine). Old word but in the N.T. only here and Romans 13:13; Galatians 5:21.Cares of this life (μεριμναις βιωτικαις merimnais biōtikais). Anxieties of life. The adjective βιωτικος biōtikos is late and in the N.T. only here and 1 Corinthians 6:3.Come on you Second aorist active subjunctive of επιστημι ephistēmi ingressive aorist. Construed also with μη ποτε mē pote Adjective in predicate agreeing with ημερα hēmera (day).As a snare (ως παγις hōs pagis). Old word from πηγνυμι pēgnumi to make fast a net or trap. Paul uses it several times of the devil‘s snares for preachers (1 Timothy 3:7; 2 Timothy 2:26). [source]
Imperfect active indicative without αν an but apodosis of second-class condition as in John 15:22, John 15:24. Except it were given thee Periphrastic past perfect indicative of διδωμι didōmi (a permanent possession). From above From God (cf. John 3:3), the same doctrine of government stated by Paul in Romans 13:1. Pilate did not get his “authority” from the Sanhedrin, but from Caesar. Jesus makes God the source of all real “authority.” Hath greater sin The same idiom in John 9:41. Caiaphas has his authority from God also and has used Pilate for his own base end. [source]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER- -DIVIDER- The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER- -DIVIDER- These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER- -DIVIDER- As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER- 1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER- -DIVIDER- 2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER- -DIVIDER- 4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER- -DIVIDER- Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER- -DIVIDER- Ψυχή soulis thus:-DIVIDER- 1. The individual life, the seat of the personality. -DIVIDER- -DIVIDER- 2. The subject of the life, the person in which it dwells. -DIVIDER- -DIVIDER- 3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER- -DIVIDER- [source]
See on John 1:16. The word may mean that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28; Matthew 9:16; Mark 6:43); that which is filled (Ephesians 1:23); possibly the act of filling (Romans 13:10), though this is doubtful. Here in the first sense: the fullness of their number contrasted with the diminution. They will belong as an integral whole to the people of God. [source]
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- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 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- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
The same metaphor as in Romans 13:12. The Lord Jesus Christ is the garment that we all need. See note on Galatians 3:27 with baptism as the symbol. [source]
See note on Romans 13:1 for this use of πσυχη psuchē for the individual. [source]
Old word for tools of any kind for shop or war (John 18:3; 2 Corinthians 6:7; 2 Corinthians 10:4; Romans 13:12). Possibly here figure of two armies arrayed against each other (Galatians 5:16-24), and see οπλα δικαιοσυνης hopla dikaiosunēs below. The two sets of οπλα hopla clash. But present yourselves unto God (αλλα παραστησατε εαυτους τωι τεωι alla parastēsate heautous tōi theōi). First aorist active imperative of παριστημι paristēmi same verb, but different tense, do it now and completely. Our “members” (μελη melē) should be at the call of God “as alive from the dead.” [source]
The day of judgment as in 1 Thessalonians 5:4 (which see), Romans 13:12; Hebrews 10:25. The work (εργον ergon) of each will be made manifest. There is no escape from this final testing. [source]
Condition of the third class, a supposable case. Or a reviler or a drunkard (η λοιδορος η μετυσος ē loidoros ē methusos). Λοιδορος Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος Methusos is an old Greek word for women and even men (cf. παροινος paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! With such a one, no, not to eat Associative instrumental case of τοιουτωι toioutōi after συνεστιειν sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
Λοιδορος Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος Methusos is an old Greek word for women and even men (cf. παροινος paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! [source]
Στρατεια Strateia (old word, in N.T. only here and 1 Timothy 1:18) is campaign and not army as some MSS. have But both στρατεια strateia and στρατια stratia occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For οπλα hopla (Latin arma) see note on 2 Corinthians 6:7; note on Romans 6:13; note on Romans 13:12. [source]
Comp. Romans 13:13; 1 Peter 4:3. In both passages coupled with drunkenness as here. See on 1 Peter 4:3. [source]
Has been fulfilled. Comp. Romans 13:8. The meaning is not embraced in, or summed up in, but complied with. In Romans 13:9, ἀνακεφαλαιοῦται issummed up, is to be distinguished from πλήρωμα hathfulfilled (Romans 13:8) and πλήρωμα fulfillment(Romans 13:10). The difference is between statement and accomplishment. See on do the law, Galatians 5:3. [source]
Better, advanced. See on is far spent, Romans 13:12. Paul means that he outstripped his Jewish contemporaries in distinctively Jewish culture, zeal, and activity. Comp. Philemon 3:4-6. [source]
The phrase only here and Romans 13:14. The figurative use of the verb occurs only once in the Gospels, Luke 24:49, but often in Paul, 1 Corinthians 15:53; Ephesians 4:24; Colossians 3:10, Colossians 3:12, etc. Chrysostom (Hom. xiii. on Ephesians) remarks, “We say of friends, one puts on the other, meaning thereby much love and unceasing fellowship.” In lxx quite often in the figurative sense, as Judges 6:34; 1 Chronicles 12:18; 2 Chronicles 6:41; Job 8:22; Job 29:14; Psalm 108:1-13:18. Similarly in class., Plato, Rep. 620, of Thersites putting on the form of a monkey: Xen. Cyr. ii. 1,13, of insinuating one's self into the minds of hearers. So the Lat. induere: Cicero, De Off. iii. 10,43, to assume the part of a judge: Tac. Ann. xvi. 28, to take on the part of a traitor or enemy. To put on Christ implies making his character, feelings and works our own. Thus Chrysostom: “If Christ is Son of God, and thou hast put him on, having the Son in thyself and being made like unto him, thou hast been brought into one family and one nature.” And again: “He who is clothed appears to be that with which he is clothed.” [source]
Imperfect active again of προκοπτω prokoptō old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, Romans 13:12; 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:13. Paul was a brilliant pupil under Gamaliel. See Philemon 3:4-6. He was in the lead of the persecution also. [source]
First aorist middle indicative of ενδυω enduō As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans 13:14; Colossians 3:9.; Ephesians 4:22-24; Ephesians 6:11, Ephesians 6:14). In 1 Thessalonians 5:8 Paul speaks of “putting on the breastplate of righteousness.” He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier‘s sacramentum, oath of fealty to Christ, taking one‘s stand with Christ, the symbolic picture of the change wrought by faith already (Romans 6:4-6). [source]
The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Accusative of the inner object with πεποιτως pepoithōs “this thing itself.” Will perfect it (επιτελεσει epitelesei). Future active indicative of επιτελεω epiteleō will fully (επι epi̇) finish. God began and God will consummate it (see note on 2 Corinthians 8:6 and note on Galatians 3:3 where both words occur together as here), but not without their cooperation and partnership. Until the day of Jesus Christ The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Compare Romans 13:12; Ephesians 4:22, Ephesians 4:25; Hebrews 12:1; James 1:21; 1 Peter 2:1. [source]
First aorist middle participle (in causal sense as before) of ενδυνω endunō old and common verb (Latin induo, English endue) for putting on a garment. Used of putting on Christ (Galatians 3:27; Romans 13:14). [source]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
PoBetter, seemly. From εὐ welland σχῆμα figureor fashion. The literal sense is suggested by the familiar phrase in good form. The contrast appears in ἀτάκτως disorderly 2 Thessalonians 3:6. Paul has in view the impression to be made by his readers on those outside of the church. See on Romans 13:13, and comp. 1 Corinthians 14:40. [source]
The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
It is not certain whether οτι hoti here means “because” (θυια quia) as in 2 Thessalonians 3:7; 1 Corinthians 2:14; Romans 8:27 or declarative οτι hoti “how that,” knowing the circumstances of your election (Lightfoot) or explanatory, as in Acts 16:3; 1 Thessalonians 2:1; 1 Corinthians 16:15; 2 Corinthians 12:3.; Romans 13:11. [source]
Present subjunctive (linear action). Old adverb from ευσχημων euschēmōn (ευ σχημα euschēma Latin habitus, graceful figure), becomingly, decently. In N.T. only here and Romans 13:13. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics. [source]
First aorist (ingressive) middle participle of ενδυω enduō The same figure of breastplate in Ephesians 6:14, only there “of righteousness.” The idea of watchfulness brings the figure of a sentry on guard and armed to Paul‘s mind as in Romans 13:12 “the weapons of light.” The word τωραχ thōrax (breastplate) is common in the lxx. [source]
Ὑπεροχή authorityonly here and 1 Corinthians 2:1. Several times in lxx Originally, projection, prominence: metaphorically, preeminence, superiority. In Byzantine Greek, a little like our Excellency. This very phrase is found in an inscription of the early Roman period, after 133 b.c., at Pergamum. Paul has the phrase ἐξ ουσίαι ὑπερεχούσαι higherpowers, Romans 13:1; and οἱ ὑπερέχοντες thosein high places is found Wisd. 6:5. [source]
See on Galatians 5:22. The questionings, on the contrary, engendered strifes (2 Timothy 2:23). Love to men is meant, as meant as N.T. When the word is used absolutely. See Romans 13:10. [source]
The use of κειται keitai for τετειται tetheitai (perfect passive of τιτημι tithēmi) is a common enough idiom. See the same point about law in Galatians 3:18-23; Romans 13:13. For “knowing this” (ειδως τουτο eidōs touto) see note on Ephesians 5:5. [source]
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]
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]
See on Romans 13:12, and see on Galatians 1:14. [source]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
See note on 1 Timothy 6:20. Will proceed (προκοπσουσιν prokopsousin). Future active of προκοπτω prokoptō “will cut forward.” See note on Galatians 1:14; Romans 13:12. Further in ungodliness “To more of ungodliness.” See note on Romans 1:18; 1 Timothy 2:2. [source]
Future active of προκοπτω prokoptō “will cut forward.” See note on Galatians 1:14; Romans 13:12. [source]
See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [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]
“Not leaving behind, not leaving in the lurch” (2 Timothy 4:10). The assembling of yourselves together Late double compound from επισυναγω episunagō to gather together As the custom of some is “As is custom to some.” For ετος ethos (custom) see Luke 22:39; John 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. So much the more as Instrumental case of measure or degree, “by so much the more as,” both with τοσουτωι tosoutōi and οσωι hosōi The day drawing nigh The Second Coming of Christ which draws nearer all the time (Romans 13:12). [source]
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]
The phrase occurs only here and Romans 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia )In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia )-DIVIDER- and an irrevocable gift of the people were created … .The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). -DIVIDER- -DIVIDER- [source]
Second aorist middle participle of αποτιτημι apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν ruparian). Late word (Plutarch) from ρυπαρος ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Compare Romans 13:13. [source]
Compare Romans 13:13. [source]
Only here in New Testament. The thought is Pauline. See Romans 13:12; 2 Corinthians 6:7; Ephesians 6:10, Ephesians 6:17; 1 Thessalonians 5:8; Colossians 3:12. [source]
Rev., be subject. See Romans 13:1sq. [source]
Second aorist middle participle of αποτιτημι apotithēmi old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5.; Ephesians 4:22). Either sense suits here. Therefore (ουν oun) because of the new birth (1 Peter 1:23) and the new life demanded. [source]
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]
Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13. [source]
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]
No copula in the Greek, probably εστιν estin (is) rather than δυναται dunatai (can). Late and rare verbal adjective from αρκεω arkeō to suffice, in the papyri several times, in N.T. only here and Matthew 6:34; Matthew 10:25, apparently referring to Christ‘s words in Matthew 6:34 (possibly an axiom or proverb).To have wrought (κατειργασται kateirgasthai). Perfect middle infinitive of κατεργαζομαι katergazomai common compound (κατα εργον kataτο βουλημα ergon work) as in 1 Corinthians 5:3.The desire Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
See on John 1:5. Compare Revelation 1:16; Revelation 8:12; Revelation 21:23; 2 Peter 1:19. See also Romans 13:11sqq.; Titus 2:11; Titus 3:4. [source]