KJV: For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
YLT: for, 'Thou shalt not commit adultery, Thou shalt do no murder, Thou shalt not steal, Thou shalt not bear false testimony, Thou shalt not covet;' and if there is any other command, in this word it is summed up, in this: 'Thou shalt love thy neighbour as thyself;'
Darby: For, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not lust; and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbour as thyself.
ASV: For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself.
τὸ | - |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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μοιχεύσεις | you shall commit adultery |
Parse: Verb, Future Indicative Active, 2nd Person Singular Root: μοιχεύω Sense: to commit adultery. |
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φονεύσεις | you shall murder |
Parse: Verb, Future Indicative Active, 2nd Person Singular Root: φονεύω Sense: to kill, slay, murder. |
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κλέψεις | you shall steal |
Parse: Verb, Future Indicative Active, 2nd Person Singular Root: κλέπτω Sense: to steal. |
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ἐπιθυμήσεις | you shall covet |
Parse: Verb, Future Indicative Active, 2nd Person Singular Root: ἐπιθυμέω Sense: to turn upon a thing. |
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τις | any |
Parse: Interrogative / Indefinite Pronoun, Nominative Feminine Singular Root: τὶς Sense: a certain, a certain one. |
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ἑτέρα | other |
Parse: Adjective, Nominative Feminine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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ἐντολή | commandment |
Parse: Noun, Nominative Feminine Singular Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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λόγῳ | word |
Parse: Noun, Dative Masculine Singular Root: λόγος Sense: of speech. |
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τούτῳ | this |
Parse: Demonstrative Pronoun, Dative Masculine Singular Root: οὗτος Sense: this. |
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ἀνακεφαλαιοῦται | it is summed up |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἀνακεφαλαιόω Sense: to sum up (again), to repeat summarily, to condense into a summary. |
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τῷ | the [saying] |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἀγαπήσεις | You shall love |
Parse: Verb, Future Indicative Active, 2nd Person Singular Root: ἀγαπάω Sense: of persons. |
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πλησίον | neighbor |
Parse: Adverb Root: πλησίον Sense: a neighbour. |
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σου | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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σεαυτόν | yourself |
Parse: Personal / Possessive Pronoun, Accusative Masculine 2nd Person Singular Root: σεαυτοῦ Sense: thyself, thee. |
Greek Commentary for Romans 13:9
For the article (το to) pointing to a sentence see note on Romans 8:26, here to the quotation. The order of the commandments here is like that in Luke 18:20; James 2:11 and in B for Deuteronomy 5, but different from that of the Hebrew in Ex 20; Deuteronomy 5. The use of ου ou with the volitive future in prohibitions in place of μη mē and the imperative or subjunctive is a regular Greek idiom. [source]
Paul does not attempt to give them all. It is summed up (ανακεπαλαιουται anakephalaioutai). Present passive indicative of ανακεπαλαιοω anakephalaioō late literary word or “rhetorical term” (ανα κεπαλαιον anaκεπαλαιον kephalaion head or chief as in Hebrews 8:1). Not in the papyri, but εν τωι kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. Namely See βασιλικος νομος to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου basilikos nomos (royal law). Thy neighbour (Πλησιον ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Present passive indicative of ανακεπαλαιοω anakephalaioō late literary word or “rhetorical term” Not in the papyri, but εν τωι kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. [source]
See βασιλικος νομος to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου basilikos nomos (royal law). Thy neighbour (Πλησιον ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Omit thou shalt not bear false witness. The seventh commandment precedes the sixth, as in Mark 10:19; Luke 18:20; James 2:11. [source]
Only here and Ephesians 1:10. Rev., it is summed up. Ἁνά has the force of again in the sense of recapitulation. Compare Leviticus 19:18. The law is normally a unit in which there is no real separation between the commandments. “Summed up in one word.” The verb is compounded, not with κεφαλή headbut with its derivative κεφάλαιον themain point. [source]
The Greek idiom is, it is summed up in the thou shalt love, the whole commandment being taken as a substantive with the definite article. [source]
See on Matthew 5:43. [source]
Reverse Greek Commentary Search for Romans 13:9
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]
Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Romans 13:9. It means to bring back to and gather round the main point ( κεφαλαίον ), not the head ( κεφαλή ); so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ. The compounded preposition ἀνά signifies again, pointing back to a previous condition where no separation existed. All things. All created beings and things; not limited to intelligent beings. Compare Romans 8:21; 1 Corinthians 15:28. The connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ. -DIVIDER- -DIVIDER- God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (Romans 8:20). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and “the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.”-DIVIDER- [source]
Purpose clause (amounting to result) with first aorist middle infinitive of ανακεπαλαιοω anakephalaioō late compound verb ανα ana and κεπαλαιοω kephalaioō (from κεπαλαιον kephalaion Hebrews 8:1, and that from κεπαλη kephalē head), to head up all things in Christ, a literary word. In N.T. only here and Romans 13:9. For the headship of Christ in nature and grace see notes on Colossians 1:15-20. [source]
Or in the word. Λόγος of a concrete saying, Romans 9:9; Romans 13:9. We do not say this on our own authority. Comp. 1 Corinthians 7:10, 1 Corinthians 7:12, 1 Corinthians 7:25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp. Galatians 1:12; Galatians 2:2; Ephesians 3:3; 2 Corinthians 12:1, 2 Corinthians 12:9. [source]
Not “questionings.” Romans 13:9. “Three conditions for the growth of love” (Parry): “Out of a pure heart” (εκ καταρας καρδιας ek katharas kardias O.T. conception), “and a good conscience” (και συνειδησεως αγατης kai suneidēseōs agathēs for which see note on Romans 2:15), “and faith unfeigned” (και πιστεως ανυποκριτου kai pisteōs anupokritou late compound verbal in 2 Corinthians 6:6; Romans 12:9). [source]
The unity of the law lies in the Lawgiver who spoke both prohibitions The order here is that of B in Exod 20 (Luke 18:20; Romans 13:9), but not in Matthew 5:21, Matthew 5:27 (with ει δε ου μοιχευεισ πονευεις δε ou and future indicative). [source]
Habit (linear present participle) again of not doing righteousness, as in 1 John 3:7 of doing it. Cf. ποιει poiei and μη ποιων mē poiōn (doing and not doing) in Matthew 7:24, Matthew 7:26.Neither (και kai). Literally, “and,” but with the ellipsis of ουκ εστιν εκ του τεου ouk estin ek tou theou (is not of God). The addition here of this one item about not loving (μη αγαπων mē agapōn) one‘s brother is like Paul‘s summary in Romans 13:9, a striking illustration of the general principle just laid down and in accord with 1 John 2:9-11. [source]
Literally, “and,” but with the ellipsis of ουκ εστιν εκ του τεου ouk estin ek tou theou (is not of God). The addition here of this one item about not loving (μη αγαπων mē agapōn) one‘s brother is like Paul‘s summary in Romans 13:9, a striking illustration of the general principle just laid down and in accord with 1 John 2:9-11. [source]