KJV: And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
YLT: and he who is making a difference, if he may eat, hath been condemned, because it is not of faith; and all that is not of faith is sin.
Darby: But he that doubts, if he eat, is condemned; because it is not of faith; but whatever is not of faith is sin.
ASV: But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.
| ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular 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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| διακρινόμενος | doubting |
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Parse: Verb, Present Participle Middle, Nominative Masculine Singular Root: διακρίνω Sense: to separate, make a distinction, discriminate, to prefer. |
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| φάγῃ | he eats |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἐσθίω Sense: to eat. |
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| κατακέκριται | has been condemned |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: κατακρίνω Sense: to give judgment against, to judge worthy of punishment. |
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| ὅτι | because [it is] |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| πίστεως | faith |
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Parse: Noun, Genitive 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. |
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| πᾶν | everything |
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Parse: Adjective, Nominative Neuter Singular Root: πᾶς Sense: individually. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὃ | that [is] |
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Parse: Personal / Relative Pronoun, Nominative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| ἁμαρτία | sin |
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Parse: Noun, Nominative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
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Greek Commentary for Romans 14:23
Present middle participle of διακρινω diakrinō to judge between (δια dia), to hesitate. See notes on James 1:6. for this same picture of the double-minded man. Cf. Romans 4:20; Mark 11:23. [source]
Perfect passive indicative of κατακρινω katakrinō (note κατα katȧ), “stands condemned.” If he eat (εαν παγηι ean phagēi). Third class condition, εαν ean and second aorist active subjunctive. If in spite of his doubt, he eat. Whatsoever is not of faith is sin Faith (πιστις pistis) here is subjective, one‘s strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in Romans 16:25-27. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14. [source]
Third class condition, εαν ean and second aorist active subjunctive. If in spite of his doubt, he eat. [source]
Faith (πιστις pistis) here is subjective, one‘s strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in Romans 16:25-27. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14. [source]
(πιστις pistis) here is subjective, one‘s strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in Romans 16:25-27. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14. [source]
In Christ. “So far as it brings with it the moral confidence as to what in general and under given circumstances is the right christian mode of action” (Meyer). Some authorities insert here the doxology at Romans 16:25-27. According to some, the Epistle to the Romans closed with this chapter. Chapter 16 was a list of disciples resident at different points on the route, who were to be greeted. Phoebe is first named because Cenchreae would be the first stage. -DIVIDER- -DIVIDER- Ephesus would be the next stage, where Aquila and Priscilla would be found. Chapter 15 was a sort of private missive to be communicated to all whom the messengers should visit on the way. The question seems to be almost wholly due to the mention of Aquila and Priscilla in ch. 16, and to the fact that there is no account of their migration from Ephesus to Rome, and of an after-migration again to Ephesus (2 Timothy 4:19). But see on Romans 16:14. -DIVIDER- -DIVIDER- Others claim that chs. 1-11,16. were the original epistle; that Phoebe's journey was delayed, and that, in the interval, news from Rome led Paul to add 12-15. -DIVIDER- -DIVIDER- Others again, that ch. 16 was written from Rome to Ephesus. -DIVIDER- -DIVIDER- Against these theories is the stubborn fact that of the known extant MSS. of Paul (about three hundred) all the MSS. hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology. See on the doxology, ch. 16. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Romans 14:23
d This is the only epistle of Paul which closes with a doxology. The doxology (see on Romans 14:23) stands at the close of this chapter in most of the very oldest MSS., and in the Peshito or Syriac and Vulgate versions. In a very few MSS. it is omitted or erased by a later hand. In many MSS. including most of the cursives, it is found at the close of ch. 14, and in a very few, at the close of both 14 and 16. Weiss (“Introduction to the New Testament”) says that the attempt to prove its un-Pauline character has only been the result of extreme ingenuity. [source]
First aorist passive indicative of old and common verb διακρινω diakrinō to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one‘s own mind. This last sense occurs here as in Matthew 21:22; Mark 11:23; Romans 14:23; James 1:6. “He was not divided in his mind by unbelief” (instrumental case). [source]
Ἑκ πίστεως fromor out of faith, is found with the verb to justify (Romans 3:26, Romans 3:30; Romans 5:1): with other verbs, as live (Romans 1:17); eat (Romans 14:23): with the noun δικαιοσύνη righteousness(Romans 1:17; Romans 9:30; Romans 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12). For parallels to the phrase οἱ ἐκ πίστεως , see Romans 3:26; Romans 4:16; Romans 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. οἱ ἐξ ἐριθίας theywho are of faction, Romans 2:8; οἱ ἐκ νόμου theywho are of the law, Romans 4:14; ὁ ἐκ τῆς ἀληθείας hewho is of the truth, John 18:37. [source]
“These are.” This is Paul‘s astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, “they which be of faith” (οι εκ πιστεως hoi ek pisteōs), a common idiom with Paul for this idea (Galatians 3:9; Romans 3:26; Romans 4:16; Romans 14:23), those whose spiritual sonship springs out of (εκ ek) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew 3:7; Luke 3:7) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in John 8:37-44. [source]