The Meaning of Romans 14:1 Explained

Romans 14:1

KJV: Him that is weak in the faith receive ye, but not to doubtful disputations.

YLT: And him who is weak in the faith receive ye -- not to determinations of reasonings;

Darby: Now him that is weak in the faith receive, not to the determining of questions of reasoning.

ASV: But him that is weak in faith receive ye, yet not for decision of scruples.

KJV Reverse Interlinear

Him that is weak  in the faith  receive ye,  [but]  not  to  doubtful  disputations. 

What does Romans 14:1 Mean?

Study Notes

to doubtful
for decisions of doubts, i.e. doubts about meats, etc. The church has no authority to decide questions of personal liberty in things not expressly forbidden in Scripture. Romans 14:2-6 .

Verse Meaning

Paul spoke here to those who, as himself, understood the implications of Christian liberty. The other group, the weak in faith, consisted of those whose faith was not strong enough to enable them to exercise the full liberty they had in Christ. Paul may have coined the designations "weak" and "strong," or these may have been terms with which his Roman readers were already familiar.
"The weakness in faith to which this chapter refers is not weakness in basic Christian faith but weakness in assurance that one"s faith permits one to do certain things ..." [1]
In view of what Paul wrote about the weak they appear to have been mainly Jewish Christians who refrained from certain foods and observed certain days because they remained loyal to the Mosaic Law. Peter at one time struggled with the extent of his liberty and moved from being weak to being strong in faith ( Acts 10). However in the process of his growth he had a relapse ( Galatians 2:11-12). The weak in faith have an overly sensitive conscience about doing things that are permissible for a Christian. A sensitive conscience is a good thing, but it can sometimes lead a person to restrict his or her freedom unnecessarily. Paul urged the stronger Christian, who appreciated the extent of his freedom, to accept his weaker brother as an equal. Nevertheless he was not to accept him and then condemn him mentally, much less publicly, for his scruples.

Context Summary

Romans 14:1-12 - Consideration Toward Brethren
The weak conscience needs further instruction. It is anemic and requires the hilltop, with its further view and bracing air; but in the meantime its owner must be guided by its promptings. A man must not take a certain course merely because others do so, unless he can justify their bolder faith and larger freedom. By thought and prayer and the study of God's Word, conscience becomes educated and strengthened, and ceases to worry as to whether we should be vegetarian or not; whether we should observe saints' days, or adopt a specific method of observing the Sabbath. Some people are constantly wondering and questioning about such things, as though their eternal salvation depended on minute observances.
Such would have found but scant comfort from the Apostle. He would have said, "Do the best you know, and when you have once adopted a certain method of life, follow it humbly, until some wider view is opened before you by the Spirit of God." The main principle for us all is to live and die to please our Lord. He is our Master, and it will be for Him to allot our rewards. In the meantime let us not judge one another, but live in love, leaving each to work out the plan of his own life as his Master directs. [source]

Chapter Summary: Romans 14

1  Men may not condemn one another for disputable matters;
13  but must take heed that they give no offense in them;
15  which the apostle proves unlawful by many reasons

Greek Commentary for Romans 14:1

Him that is weak [τον αστενουντα]
See note on 1 Corinthians 8:7-12; 1 Corinthians 9:22; Romans 4:19. [source]
Receive ye [προσλαμβανεστε]
Present middle imperative (indirect), “take to yourselves.” Yet not to doubtful disputations (μη εις διακρισεις διαλογισμων — mē eis diakriseis dialogismōn). “Not for decisions of opinions.” Note δια — dia (between, two or δυο — duo) in both words. Discriminations between doubts or hesitations. For διακρισις — diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος — dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Yet not to doubtful disputations [μη εις διακρισεις διαλογισμων]
“Not for decisions of opinions.” Note δια — dia (between, two or δυο — duo) in both words. Discriminations between doubts or hesitations. For διακρισις — diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος — dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Weak in the faith []
Probably referring to a class of Jewish Christians with Essenic tendencies. Better, as Rev., in faith, the reference being to faith in Christ, not to christian doctrine. See on Acts 6:7. [source]
Receive ye [προσλαμβάνεσθε]
Into fellowship. See on Matthew 16:22. [source]
Doubtful disputations [διακρίσεις διαλογισμῶν]
Lit., judgings of thoughts. The primary meaning of διαλογισμός is a thinking-through or over. Hence of those speculations or reasonings in one's mind which take the form of scruples. See on Mark 7:21. Διάκρισις has the same sense as in the other two passages where it occurs (1 Corinthians 12:10; Hebrews 5:14); discerning with a view to forming a judgment. Hence the meaning is, “receive these weak brethren, but not for the purpose of passing judgment upon their scruples.” [source]

Reverse Greek Commentary Search for Romans 14:1

Mark 7:22 Blasphemy [βλασφημία]
The word does not necessarily imply blasphemy against God. It is used of reviling, calumny, evil-speaking in general. See Matthew 27:39; Romans 3:8; Romans 14:16; 1 Peter 4:4, etc. Hence Rev. renders railing. [source]
Mark 7:21 Evil Thoughts [διαλογισμοὶ οἱ κακοὶ]
Thoughts, those which are evil So Rev., in margin. Thoughts that are evil. The word διαλογισμοὶ , thoughts, does not in itself convey a bad sense; and hence the addition of adjectives denoting evil, as here and James 2:4. Radically, it carries the idea of discussion or debate, with an under-thought of suspicion or doubt, either with one's own mind, as Luke 5:22; Luke 6:8; or with another, Luke 9:46; Philemon 2:14; Romans 14:1. [source]
Luke 14:32 Conditions of peace [τὰ πρὸς εἰρήνην]
Lit., this looking toward peace: preliminaries. Compare Romans 14:19, things which make for peace ( τὰ τῆς εἰρήνης , the things of peace)i1. [source]
Luke 18:8 Howbeit [πλην]
It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of αρα — āra before ευρησει — heurēsei seems to indicate a question expecting a negative answer as in Acts 8:30; Romans 14:19. But here αρα — āra comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential αρα — āra or interrogative αρα — āra On the whole the interrogative αρα — āra is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow. [source]
Luke 14:32 An ambassage [πρεσβειαν]
Old and common word for the office of ambassador, composed of old men The use of ερωταω — erōtaō in this sense of beg or petition is common in the papyri and Koiné generally. The original use of asking a question survives also. The text is uncertain concerning προς ειρηνην — pros eirēnēn which means with ερωταω — erōtaō to ask negotiations for peace. In B we have εις — eis instead of προς — pros like Luke 14:28. Most MSS. have τα — ta before προς — pros or εις — eis but not in Aleph and B. It is possible that the τα — ta was omitted because of preceding ται — tai (ομοεοτελευτον — homoeoteleuton), but the sense is the same. See note on Romans 14:19 τα της ειρηνης — ta tēs eirēnēs the things of peace, which concern or look towards peace, the preliminaries of peace. [source]
Luke 14:32 Asketh conditions of peace [ερωται προς ειρηνην]
The use of ερωταω — erōtaō in this sense of beg or petition is common in the papyri and Koiné generally. The original use of asking a question survives also. The text is uncertain concerning προς ειρηνην — pros eirēnēn which means with ερωταω — erōtaō to ask negotiations for peace. In B we have εις — eis instead of προς — pros like Luke 14:28. Most MSS. have τα — ta before προς — pros or εις — eis but not in Aleph and B. It is possible that the τα — ta was omitted because of preceding ται — tai (ομοεοτελευτον — homoeoteleuton), but the sense is the same. See note on Romans 14:19 τα της ειρηνης — ta tēs eirēnēs the things of peace, which concern or look towards peace, the preliminaries of peace. [source]
John 4:32 Meat [βρωσιν]
Originally the act of eating (Romans 14:17) from βιβρωσκω — bibrōskō but soon and commonly as that which is eaten like βρωμα — brōma once in John (John 4:34). So here and John 6:27, John 6:55. Cf. vernacular English “good eating,” “good eats.” I … ye Emphatic contrast. Spiritual food Jesus had. [source]
John 6:55 Meat indeed [αλητης βρωσις]
So the best MSS., “true food.” See note on John 4:32 for βρωσις — brōsis as equal to βρωμα — brōma (a thing eaten). Drink indeed Correct text, “true drink.” For ποσις — posis see Romans 14:17; Colossians 2:16 (only N.T. examples). [source]
John 6:27 Work not for [μη εργαζεστε]
Prohibition with μη — mē and present middle imperative of εργαζομαι — ergazomai old verb from εργον — ergon work. The meat The act of eating (Romans 14:17), corrosion (Matthew 6:19), the thing eaten as here (2 Corinthians 9:10). See note on John 4:32. Which perisheth Present middle participle of apollumi They were already hungry again. Unto eternal life Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. Will give Future active indicative of εις ζωην αιωνιον — didōmi The outcome is still future and will be decided by their attitude towards the Son of man (John 6:51). For him the Father, even God, hath sealed Literally, “For this one the Father sealed, God.” First aorist active indicative of διδωμι — sphragizō to seal. See elsewhere in John 3:33 (attestation by man). Sealing by God is rare in N.T. (2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. John 5:37. [source]
Acts 10:14 For I have never eaten anything [hoti oudepote ephagon pan)]
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Acts 10:14 Common and unclean [Koinon kai akatharton)]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Acts 20:35 So labouring ye ought to help [ουτως κοπιωντας δει αντιλαμβανεσται]
So, as I did. Necessity Toiling This verb common in the old Greek, but in the N.T. only in Luke 1:54; Acts 20:35; 1 Timothy 6:2. This noble plea to help the weak is the very spirit of Christ (1 Thessalonians 5:14; 1 Corinthians 12:28; Romans 5:6; Romans 14:1). In 1 Thessalonians 5:14 αντεχεστε των αστενουντων — antechesthe tōn asthenountōn we have Paul‘s very idea again. Every Community Chest appeal today re-echoes Paul‘s plea. He himself said (αυτος ειπεν — autos eipen). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον — makarion see notes on Matthew 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus. [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Romans 15:9 Confess []
Rev., give praise. See on Romans 14:11. [source]
Romans 15:15 In some sort [ἀπὸ μέρους]
See on Romans 11:25. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, Romans 14:13, Romans 14:15, Romans 14:20, etc. [source]
Romans 14:20 Destroy [κατάλυε]
A different word from that In Romans 14:15. It means to loosen down, and is used of the destruction of buildings. Hence according with edification in Romans 14:19. See on Mark 13:2; see on Acts 5:38. [source]
Romans 14:2 Believeth that he may eat [πιστεύει φαγεῖν]
The A.V. conveys the sense of having an opinion, thinking. But the point is the strength or weakness of the man's faith (see Romans 14:1) as it affects his eating. Hence Rev., correctly, hath faith to eat. [source]
Romans 5:6 For the ungodly [ὑπὲρ ἀσεβῶν]
It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
Romans 14:17 Meat and drink [βρῶσις καὶ πόσις]
Rev., eating and drinking. Both words, however, occur frequently in the sense of A.V. Meat ( βρῶμα ), that which is eaten, occurs in Romans 14:15. The corresponding word for that which is drunk ( πῶμα ) is not found in the New Testament, though πόμα drinkoccurs 1 Corinthians 10:4; Hebrews 9:10, and both in classical and New-Testament Greek, πόσις theact of drinking is used also for that which is drunk. See John 6:55. A somewhat similar interchange of meaning appears in the popular expression, such a thing is good eating; also in the use of living for that by which one lives. [source]
Romans 14:3 Judge [κρινετω]
Present active imperative of κρινω — krinō criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters. Received him (αυτον προσελαβετο — auton proselabeto). Aorist middle (indirect) of προσλαμβανω — proslambanō same verb used in Romans 14:1. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters. [source]
Romans 14:3 Received him [αυτον προσελαβετο]
Aorist middle (indirect) of προσλαμβανω — proslambanō same verb used in Romans 14:1. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters. [source]
Romans 14:20 The work of God [το εργον του τεου]
The brother for whom Christ died, Romans 14:15. Perhaps with a side-glance at Esau and his mess of pottage. But it is evil (αλλα κακον — alla kakon). Paul changes from the plural κοινα — Koinéa to the singular κακον — kakon With offence “With a stumbling-block” as in Romans 14:13. This use of δια — dia (accompaniment) is common. So then it is addressed to the “strong” brother not to cause a stumbling-block by the way he eats and exercises his freedom. [source]
Romans 14:20 With offence [δια προσκομματος]
“With a stumbling-block” as in Romans 14:13. This use of δια — dia (accompaniment) is common. So then it is addressed to the “strong” brother not to cause a stumbling-block by the way he eats and exercises his freedom. [source]
Romans 15:1 The infirmities [τα αστενηματα]
“The weaknesses” (cf. αστενων — asthenōn in Romans 14:1, Romans 14:2), the scruples “of the not strong” See note on Acts 14:8 where it is used of the man weak in his feet (impotent). To bear (βασταζειν — bastazein). As in Galatians 6:2, common in the figurative sense. Not to please ourselves Precisely Paul‘s picture of his own conduct in 1 Corinthians 10:33. [source]
Romans 15:2 For that which is good [εις το αγατον]
“For the good.” As in Romans 14:16, Romans 14:19. Not to please men just for popular favours, but for their benefit. [source]
Romans 15:3 Pleased not himself [ουχ εαυτωι ηρεσεν]
Aorist active indicative of αρεσκω — areskō with the usual dative. The supreme example for Christians. See Romans 14:15. He quotes Psalm 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others. [source]
Romans 15:9 And that the Gentiles might praise [τα δε ετνη δοχασαι]
Coordinate with βεβαιωσαι — bebaiōsai and εις το — eis to to be repeated with τα ετνη — ta ethnē the accusative of general reference and τον τεον — ton theon the object of δοχασαι — doxasai Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (Romans 4:11., Romans 4:16.). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in Romans 15:9 from Psalm 18:50. For εχομολογεω — exomologeō see note on Romans 14:11. [source]
Romans 15:15 The more boldly [τολμηροτερως]
Old comparative adverb from τολμηρως — tolmērōs Most MSS. read τολμηροτερον — tolmēroteron Only here in N.T. In some measure (απο μερους — apo merous). Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). As putting you again in remembrance Delicately put with ως — hōs and επι — epi in the verb, “as if calling back to mind again” This rare verb is here alone in the N.T. [source]
Romans 15:15 In some measure [απο μερους]
Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). [source]
Romans 3:28 We reckon therefore [λογιζομετα ουν]
Present middle indicative. Westcott and Hort read γαρ — gar instead of ουν — oun “My fixed opinion” is. The accusative and infinitive construction occurs after λογιζομετα — logizometha here. On this verb λογιζομαι — logizomai see Romans 2:3; Romans 4:3.; Romans 8:18; Romans 14:14. Paul restates Romans 3:21. [source]
1 Corinthians 9:22 Weak []
In faith and christian discernment. Compare 1 Corinthians 8:7sqq.; Romans 14:1; Romans 15:1; 1 Thessalonians 5:14. [source]
1 Corinthians 8:9 Stumbling-block [προσκόμμα]
See on Romans 14:13. [source]
1 Corinthians 3:9 Building [οἰκοδομή]
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
1 Corinthians 12:10 Prophecy [προπητεια]
Late word from προπητης — prophētēs and προπημι — prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit. Discernings of spirits (διακρισεις πνευματων — diakriseis pneumatōn). Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). Divers kinds of tongues No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη — genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων — hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
1 Corinthians 12:10 Discernings of spirits [διακρισεις πνευματων]
Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). [source]
1 Corinthians 7:17 Only [ει μη]
This use of ει μη — ei mē as an elliptical condition is very common (1 Corinthians 7:5; Galatians 1:7, Galatians 1:19; Romans 14:14), “except that” like πλην — plēn Paul gives a general principle as a limitation to what he has just said in 1 Corinthians 7:15. “It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery” (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. [source]
1 Corinthians 8:9 Lest by any means [μη πως]
Common construction after verbs of caution or fearing, μη πως — mē pōs with aorist subjunctive γενηται — genētai This liberty of yours (η εχουσια υμων αυτη — hē exousia humōn hautē). Εχουσια — Exousia from εχεστιν — exestin means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. A stumbling-block to the weak Late word from προσκοπτω — proskoptō to cut against, to stumble against. So an obstacle for the foot to strike. In Romans 14:13 Paul uses σκανδαλον — skandalon as parallel with προσκομμα — proskomma We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. Noblesse oblige. The enlightened must consider the welfare of the unenlightened, else he does not have love. [source]
1 Corinthians 8:9 A stumbling-block to the weak [προσκομμα τοις αστενεσιν]
Late word from προσκοπτω — proskoptō to cut against, to stumble against. So an obstacle for the foot to strike. In Romans 14:13 Paul uses σκανδαλον — skandalon as parallel with προσκομμα — proskomma We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. Noblesse oblige. The enlightened must consider the welfare of the unenlightened, else he does not have love. [source]
1 Corinthians 8:13 Maketh my brother to stumble [σκανδαλιζει τον αδελπον μου]
Late verb (lxx and N.T.) to set a trap-stick (Matthew 5:29) or stumbling-block like προσκομμα — proskomma in 1 Corinthians 8:9 (cf. Romans 14:13, Romans 14:21). Small boys sometimes set snares for other boys, not merely for animals to see them caught. I will eat no flesh for evermore (ου μη παγω κρεα εις τον αιωνα — ou mē phagō krea eis ton aiōna). The strong double negative ου μη — ou mē with the second aorist subjunctive. Here Paul has flesh (κρεα — krea) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Romans 14:21. This is Paul‘s principle of love (1 Corinthians 8:2) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul‘s ideal of love. [source]
1 Corinthians 9:22 All things [παντα]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
1 Corinthians 9:22 to all men [τοις πασιν]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
1 Corinthians 9:22 by all means [παντως]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
1 Corinthians 9:22 that I may save some [ινα τινας σωσω]
This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
Galatians 5:22 Joy [χαρά]
Comp. joy of the Holy Ghost, 1 Thessalonians 1:6, and see Romans 5:2; Romans 14:17; Romans 15:13; 2 Corinthians 6:10; Philemon 1:25; Philemon 4:4; 1 Peter 1:8; 1 John 1:4. [source]
Philippians 2:14 Disputings [διαλογισμῶν]
See on Mark 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb διαλογίζομαι is invariably used in the sense of to reason or discuss, either with another or in one's own mind, Matthew 16:7; Matthew 21:25; Mark 2:6; Luke 12:17. The noun is sometimes rendered thoughts, as Matthew 15:19; Mark 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1 Timothy 2:8. Better here questionings or doubtings. See on Romans 14:1. The murmuring is the moral, the doubting the intellectual rebellion against God. [source]
Philippians 2:11 Confess [ἐξομολογήσεται]
See on Matthew 3:6; see on thank, Matthew 11:25; see on Romans 14:11. The verb may also be rendered thank, as Matthew 11:25; Luke 10:21, that meaning growing out of the sense of open, joyful acknowledgment. The sense here is that of frank, open confession. [source]
Colossians 3:8 Blasphemy [βλασφημίαν]
See on Mark 7:22. Compare Romans 3:8; Romans 14:16; 1 Corinthians 4:13; Ephesians 4:31. Rev. railing. [source]
Colossians 2:16 Meat - drink [βρώσει - πόσει]
Properly, eating, drinking, as 1 Corinthians 8:4; but the nouns are also used for that which is eaten or drunk, as John 4:32(see note); John 6:27, John 6:55; Romans 14:17. For the subject-matter compare Romans 14:17; 1 Corinthians 8:8; Hebrews 9:10, and note on Mark 7:19. The Mosaic law contained very few provisions concerning drinks. See Leviticus 10:9; Leviticus 11:34, Leviticus 11:36; Numbers 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food. [source]
1 Thessalonians 2:12 Walk worthily of God [περιπατειν αχιως του τεου]
Present infinitive (linear action), and genitive case with adverb αχιως — axiōs as in Colossians 1:10 (cf. Philemon 1:27; Ephesians 4:1), like a preposition. Calleth (καλουντος — kalountos). Present active participle, keeps on calling. Some MSS. have καλεσαντος — kalesantos called. Kingdom (βασιλειαν — basileian) here is the future consummation because of glory (δοχαν — doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
1 Thessalonians 2:12 Kingdom [βασιλειαν]
(βασιλειαν — basileian) here is the future consummation because of glory (δοχαν — doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
1 Timothy 6:1 Be not blasphemed [μη - βλασφημῆται]
Or be evil spoken of. See on blasphemy, Mark 7:22, and be evil spoken of, Romans 14:16; 1 Corinthians 10:30. Paul uses the word, but not in the active voice as in the Pastorals. [source]
1 Timothy 4:5 It is sanctified [ἁγιάζεται]
Not declared holy, but made holy. The declaration confirms the last clause of 1 Timothy 4:4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Romans 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, 1 Corinthians 7:14. [source]
1 Timothy 4:4 Creature [κτισμα]
Late word from κτιζω — ktizō result of creating. See Genesis 1:31; Mark 7:15; Romans 14:14 for the idea stated. [source]
2 Timothy 2:22 Peace [εἰρήνην]
Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated. Const. with with them that call, etc. For peace with διώκειν pursuesee Romans 14:19; Hebrews 12:14, and Psalm 34:14, cit. 1 Peter 3:11. [source]
Hebrews 12:16 For one morsel of meat [ἀντὶ βρώσεως μιᾶς]
Βρῶσις , lit. the act of eating, as 1 Corinthians 8:4, Romans 14:17: “one eating of meat.” Sometimes corrosion, as Matthew 6:19. Sometimes of that which is eaten, John 6:27, John 6:55. [source]
Hebrews 12:14 Follow peace [εἰρήνην διώκετε]
Comp. lxx, Romans href="/desk/?q=ro+14:19&sr=1">Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends, Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philemon 3:12, Philemon 3:14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22. [source]
Hebrews 10:29 Hath counted an unholy thing [κοινὸν ἡγησάμενος]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
Hebrews 12:14 Follow after peace [ειρηνην διωκετε]
Give peace a chase as if in a hunt. With all men Like Paul‘s use of διωκω — diōkō with ειρηνην — eirēnēn in Romans 14:19 and his to εχ υμων — ex humōn (so far as proceeds from you) in Hebrews 12:18. This lesson the whole world needs including Christians. Sanctification Consecration as in 1 Thessalonians 4:7; Romans 6:19, etc. Without which Ablative case of the relative with χωρις — chōris (post positive here). About seeing God compare Matthew 5:8 where we have καταροι — katharoi f0). [source]
Hebrews 5:14 For full-grown men [τελειων]
Predicate genitive. The word is for adults, relative perfection Their senses The organs of perception (Stoic term for sense organs) from αιστανομαι — aisthanomai (Luke 9:45), in Plato, Galen, Hippocrates, here only in N.T. Exercised Perfect passive participle of γυμναζω — gumnazō to exercise (naked, γυμνος — gumnos). Galen uses αιστητηρια γεγυμνασμενα — aisthētēria gegumnasmena together after εχω — echō as we have here. For this predicate use of the participle with εχω — echō see Luke 13:6; Luke 14:19. “By reason of use” one gains such skill. To discern “For deciding between” (from διακρινω — diakrinō), old word with ablative καλου τε και κακου — kalou te kai kakou (between good and evil). See 1 Corinthians 12:1; Romans 14:1. [source]
2 John 1:6 After His commandments [κατὰ τὰς ἐντολὰς αὐτοῦ]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]
Revelation 2:14 Some that hold [κρατουντας]
“Men holding” (present active participle of κρατεω — krateō).The teaching of Balaam (την διδαχην αλααμ — tēn didachēn Balaam). Indeclinable substantive Balaam (Numbers 25:1-9; Numbers 31:15.). The point of likeness of these heretics with Balaam is here explained.Taught Balak Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:14 Taught Balak [εδιδασκεν τωι αλακ]
Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 20:11 A great white throne [τρονον μεγαν λευκον]
Here μεγαν — megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]
Revelation 20:13 Death and Hades [ο τανατος και ο αιδης]
“An inseparable pair” (Swete) as in Revelation 1:18; Revelation 6:8; Revelation 20:14. So in Matthew 16:18 “the gates of Hades” means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in Revelation 20:14. Here again “each man” (εκαστος — hekastos) receives judgment according to his deeds (Matthew 16:27; 1 Corinthians 3:13; 2 Corinthians 5:10; Romans 2:6; Romans 14:12; 1 Peter 1:17; Revelation 2:23). [source]

What do the individual words in Romans 14:1 mean?

The [one] now being weak in the faith receive not for passing judgment on reasonings
Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε μὴ εἰς διακρίσεις διαλογισμῶν

Τὸν  The  [one] 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀσθενοῦντα  being  weak 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: ἀσθενέω  
Sense: to be weak, feeble, to be without strength, powerless.
τῇ  in  the 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
πίστει  faith 
Parse: Noun, Dative 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.
προσλαμβάνεσθε  receive 
Parse: Verb, Present Imperative Middle, 2nd Person Plural
Root: προσαναλαμβάνω 
Sense: to take to, take in addition, to take to one’s self.
διακρίσεις  passing  judgment 
Parse: Noun, Accusative Feminine Plural
Root: διάκρισις  
Sense: a distinguishing, discerning, judging.
διαλογισμῶν  on  reasonings 
Parse: Noun, Genitive Masculine Plural
Root: διαλογισμός  
Sense: the thinking of a man deliberating with himself.