KJV: I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
YLT: I have known, and am persuaded, in the Lord Jesus, that nothing is unclean of itself, except to him who is reckoning anything to be unclean -- to that one it is unclean;
Darby: I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except to him who reckons anything to be unclean, to that man it is unclean.
ASV: I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean.
Οἶδα | I know |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: οἶδα Sense: to see. |
|
πέπεισμαι | I am persuaded |
Parse: Verb, Perfect Indicative Middle or Passive, 1st Person Singular Root: ἐπισείω Sense: persuade. |
|
ἐν | in [the] |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
|
Κυρίῳ | Lord |
Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
Ἰησοῦ | Jesus |
Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
οὐδὲν | nothing [is] |
Parse: Adjective, Nominative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
|
κοινὸν | unclean |
Parse: Adjective, Nominative Neuter Singular Root: κοινός Sense: common. |
|
ἑαυτοῦ | itself |
Parse: Reflexive Pronoun, Genitive Neuter 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
τῷ | to him |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
λογιζομένῳ | reckoning |
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular Root: λογίζομαι Sense: to reckon, count, compute, calculate, count over. |
|
τι | anything |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
|
εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
ἐκείνῳ | to that one |
Parse: Demonstrative Pronoun, Dative Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
|
κοινόν | unclean [it is] |
Parse: Adjective, Nominative Neuter Singular Root: κοινός Sense: common. |
Greek Commentary for Romans 14:14
He knows it and stands persuaded (perfect passive indicative of πειτω peithō to persuade), but in the sphere of the Lord Jesus (cf. Romans 9:1), not by mere rational processes. [source]
So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., but he is not a libertine. Paul‘s liberty as to food is regulated by his life in the Lord. For this use of κοινος Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses. Save that (ει μη ei mē). The exception lies not in the nature of the food (δι εαυτου di' heautou), but in the man‘s view of it (to him, εκεινωι ekeinōi dative case). [source]
The exception lies not in the nature of the food (δι εαυτου di' heautou), but in the man‘s view of it (to him, εκεινωι ekeinōi dative case). [source]
“A rare conjunction of words, but fitted here to confirm against ignorance and doubt” (Bengel). For I know, see on John 2:4. The persuasion is not the result of his own reasoning, but of his fellowship in the Lord Jesus. So Rev, for by the Lord, etc. [source]
Lit., common. In the Levitical sense, as opposed to holy or pure. Compare Mark 7:2, “With defiled ( κοιναῖς common), that is to say, with unwashen hands.” See Acts 10:14. [source]
Reverse Greek Commentary Search for Romans 14:14
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]
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]
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]
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]
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]
Late word from κτιζω ktizō result of creating. See Genesis 1:31; Mark 7:15; Romans 14:14 for the idea stated. [source]
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]