KJV: Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
YLT: To no one owe anything, except to love one another; for he who is loving the other -- law he hath fulfilled,
Darby: Owe no one anything, unless to love one another: for he that loves another has fulfilled the law.
ASV: Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law.
Μηδενὶ | To no one |
Parse: Adjective, Dative Masculine Singular Root: μηδείς Sense: nobody, no one, nothing. |
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μηδὲν | nothing |
Parse: Adjective, Accusative Neuter Singular Root: μηδείς Sense: nobody, no one, nothing. |
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ὀφείλετε | owe |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: ὀφείλω Sense: to owe. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἀλλήλους | one another |
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural Root: ἀλλήλων Sense: one another, reciprocally, mutually. |
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ἀγαπᾶν | to love |
Parse: Verb, Present Infinitive Active Root: ἀγαπάω Sense: of persons. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀγαπῶν | loving |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀγαπάω Sense: of persons. |
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ἕτερον | other |
Parse: Adjective, Accusative Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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νόμον | [the] Law |
Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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πεπλήρωκεν | has fulfilled |
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
Greek Commentary for Romans 13:8
“Except the loving one another.” This articular infinitive is in the accusative case the object of οπειλετε opheilete and partitive apposition with μηδεν mēden (nothing). This debt can never be paid off, but we should keep the interest paid up. [source]
“The other man,” “the second man.” “Just as in the relations of man and God πιστις pistis has been substituted for νομος nomos so between man and man αγαπη agapē takes the place of definite legal relations” (Sanday and Headlam). See Matthew 22:37-40 for the words of Jesus on this subject. Love is the only solution of our social relations and national problems. [source]
Lit., the other, or the different one, the word emphasizing more strongly the distinction between the two parties. Rev., his neighbor. [source]
Reverse Greek Commentary Search for Romans 13:8
Referring to the injunction of Romans 13:8. Knowing, seeing that ye know. The time ( τὸν καιρόν ), the particular season or juncture. Rev., season. See on Matthew 12:1. Now ( ἤδη ), better, already. [source]
“The filling up or complement of the law” like πεπληρωκεν peplērōken (perfect active indicative of πληροω plēroō stands filled up) in Romans 13:8. See note on 1 Corinthians 13:1-13 for the fuller exposition of this verse. [source]
Literally, “the affair of the other man.” Cf. τον ετερον ton heteron in Romans 13:8 for this idea of ετερος heteros like ο πλησιον ho plēsion (the nigh man, the neighbour) in Romans 15:2. This is loving your neighbour as yourself by preferring your neighbour‘s welfare to your own (Philemon 2:4). [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [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]
Just the article with εν en “in the,” but it points at the quotation from Leviticus 19:18. Jews (Luke 10:29) confined “neighbour” (πλησιον plēsion) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also Romans 13:8, precisely as Jesus did (Matthew 22:40). [source]
Present active participle of επιποτεω epipotheō old word, eight times in Paul (1 Thessalonians 3:6; Philemon 1:8, etc.). Remembering thy tears (μεμνημενος σου των δακρυων memnēmenos sou tōn dakruōn). Perfect middle participle of μιμνησκω mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. That I may be filled with joy Final clause with ινα hina and first aorist passive subjunctive of πληροω plēroō (with genitive case χαρας charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
Final clause with ινα hina and first aorist passive subjunctive of πληροω plēroō (with genitive case χαρας charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]