KJV: One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
YLT: One doth judge one day above another, and another doth judge every day alike; let each in his own mind be fully assured.
Darby: One man esteems day more than day; another esteems every day alike. Let each be fully persuaded in his own mind.
ASV: One man esteemeth one day above another: another esteemeth every day alike . Let each man be fully assured in his own mind.
Ὃς | One |
Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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μὲν | truly |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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κρίνει | judges |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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ἡμέραν | a day |
Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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παρ’ | [to be] above |
Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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ἡμέραν | [another] day |
Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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πᾶσαν | every |
Parse: Adjective, Accusative Feminine Singular Root: πᾶς Sense: individually. |
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ἡμέραν | day [alike] |
Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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ἕκαστος | Each |
Parse: Adjective, Nominative Masculine Singular Root: ἕκαστος Sense: each, every. |
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ἰδίῳ | own |
Parse: Adjective, Dative Masculine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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νοῒ | mind |
Parse: Noun, Dative Masculine Singular Root: νοῦς Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining. |
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πληροφορείσθω | let be fully assured |
Parse: Verb, Present Imperative Middle or Passive, 3rd Person Singular Root: πληροφορέω Sense: to bear or bring full, to make full. |
Greek Commentary for Romans 14:5
Regular idiom of contrasted demonstratives (this one, that one). [source]
“Day beyond day.” For this use of παρα para (beside) in comparison see note on Romans 1:25 and note on Luke 13:2. Be fully assured (πληροπορειστω plērophoreisthō). Present passive imperative of πληροπορεω plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. In his own mind Intelligent and honest decision according to the light possessed by each. [source]
Present passive imperative of πληροπορεω plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. [source]
Intelligent and honest decision according to the light possessed by each. [source]
Alike is inserted. Lit., judgeth every day; subjects every day to moral scrutiny. [source]
Better, Rev., assured. See on most surely believed, Luke 1:1. [source]
“As a boat may pursue its course uninjured either in a narrow canal or in a spacious lake” (Bengel). [source]
Reverse Greek Commentary Search for Romans 14:5
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω epicheireō (from χειρ cheir hand and επι epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω tassō a common verb for arranging things in proper order and ανα ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω plērophoreō and that from πληρης plērēs (full) and περω pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Perfect passive participle from πληροπορεω plērophoreō and that from πληρης plērēs (full) and περω pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
The cardinal μιαι miāi used here for the ordinal πρωτηι prōtēi (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koiné{[28928]}š idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου sabbatou or the plural σαββατον sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 1:10 the Lord‘s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though John 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Romans 14:5. [source]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER- -DIVIDER- He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER- -DIVIDER- Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER- -DIVIDER- It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]
First aorist passive participle of πληροπορεω plērophoreō from πληροπορος plērophoros and this from πληρης plērēs and περω pherō to bear or bring full (full measure), to settle fully. Late word, first in lxx but frequent in papyri in sense of finishing off or paying off. See note on Luke 1:1 and note on Romans 14:5. [source]
Sabbaths, fast-days, feast-days, new moons. Comp. Romans 14:5, Romans 14:6; Colossians 2:16. [source]
See note on Colossians 1:29 of Paul. That ye may stand (ινα στατητε hina stathēte). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (στητε stēte) of ιστημι histēmi (according to A C D). Fully assured Perfect passive participle of πληροπορεω plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5. [source]
Perfect passive participle of πληροπορεω plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5. [source]
That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance. [source]
I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER- -DIVIDER- (b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER- -DIVIDER- (c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER- -DIVIDER- II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]