This verse captures the point of what Paul explained in the preceding pericope. [source][source][source]
Context Summary
Romans 15:22-33 - Ambitious To Render Service
The Apostle felt that it was in the line of the divine will that he should visit Rome, Romans 1:10. Relying, as he did, on the efficacy of prayer, it is not surprising to find him urging his Roman friends to unite with him in asking, as in Romans 15:31-32, that his way may be made plain. The prayer was not answered quite as he expected. He little thought that he would come as a prisoner, bound to a soldier, and at the expense of the Roman Empire. Yet he came with joy, and found refreshment and rest with the beloved circle of disciples whom he enumerates in the following chapter. How little do the most of us know of this striving in prayer! But how near we get to absent friends when we pray like this! "Strive together with me."
The love of the Spirit is a very delightful phrase. It bears witness to the personality of the Holy Spirit, for love cannot be attributed to an influence. It also shows the confidence with which we may commit ourselves to His gracious indwelling and prompting. He is the Holy Spirit, but we need not shrink from Him as an awful guest. It also reminds us how deeply He may be grieved. There is no grief so poignant as that which is suffered by love. [source]
Chapter Summary: Romans 15
1The strong must bear with the weak 2We must not please ourselves; 3for Christ did not so; 7but receive one another, as Christ did us all; 8both Jews and Gentiles; 15Paul excuses his writing; 28and promises to see them; 30and requests their prayers
Greek Commentary for Romans 15:22
I was hindered [ενεκοπτομην] Imperfect passive (repetition) of ενκοπτω enkoptō late verb, to cut in, to cut off, to interrupt. Seen already in Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7. Cf. modern telephone and radio and automobile. [source]
These many times [τα πολλα] “As to the many things.” In Romans 1:13 Paul used πολλακις pollakis (many times) and B D read it here. But Paul‘s work Ablative case (after the verb of hindering) of the articular infinitive, “from the coming.” [source]
From coming to you [του ελτειν προς υμας] Ablative case (after the verb of hindering) of the articular infinitive, “from the coming.” [source]
I have been hindered [ἐνεκοπτόμην] Imperfect tense, denoting continuousness, and implying a succession of hindrances. Rev., was hindered. Hence these many times. [source]
Reverse Greek Commentary Search for Romans 15:22
Acts 24:4That I be not further tedious unto thee [ινα μη επι πλειον σε ενκοπτω] Koiné{[28928]}š verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7; Romans 15:22; 1 Peter 3:7). “That I may not cut in on or interrupt thee further (επι πλειον epi pleion) in thy reforms.” Flattery still. [source]
Acts 28:14And so we came to Rome [και ουτως εις την ομην ηλταμεν] So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Acts 25:11And have committed anything worthy of death [και αχιον τανατου πεπραχα] Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11But if none of these things is [τανειν ου παραιτουμαι] παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11No man can give me up to them [Μου] “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11I appeal unto Caesar [ουδεις με δυναται αυτοις χαρισασται] Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 28:14Seven days [ημερας επτα] Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. And so we came to Rome (και ουτως εις την ομην ηλταμεν kai houtōs eis tēn Romēn ēlthamen). So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
1 Corinthians 9:12Hinder [ἐγκοπὴν δῶμεν] Lit., give hindrance. Rev., cause hindrance. Ἑγκοπή hindranceonly here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ἐγκόπτω tocut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See Acts 24:4; Romans 15:22; Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. Compare the Latin intercidere to divide, inter-rupt. [source]
1 Thessalonians 2:18We would fain have come to you [ητελησαμεν ελτειν προς υμας] First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
1 Thessalonians 2:18And Satan hindered us [και ενεκοπσεν ημας ο Σατανας] Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
1 Thessalonians 2:18we desired to come to you. I Paul [εγω μεν Παυλος] Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
1 Peter 3:7Dwell with [συνοικουντες] Present active participle of συνοικεω sunoikeō old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1.According to knowledge (κατα γνωσιν kata gnōsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent).Giving honour unto the woman as unto the weaker vessel Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
1 Peter 3:7Giving honour unto the woman as unto the weaker vessel [ως αστενεστερωι σκευει τωι γυναικειωι απονεμοντες τιμην] Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
1 Peter 3:7To the end that your prayers be not hindered [εις το μη εγκοπτεσται τας προσευχας υμων] Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
What do the individual words in Romans 15:22 mean?
ThereforealsoI have been hindered-many [times]-to cometoyou
Parse: Verb, Imperfect Indicative Middle or Passive, 1st Person Singular
Root: ἐγκόπτω
Sense: to cut into, to impede one’s course by cutting off his way.
Greek Commentary for Romans 15:22
Imperfect passive (repetition) of ενκοπτω enkoptō late verb, to cut in, to cut off, to interrupt. Seen already in Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7. Cf. modern telephone and radio and automobile. [source]
“As to the many things.” In Romans 1:13 Paul used πολλακις pollakis (many times) and B D read it here. But Paul‘s work Ablative case (after the verb of hindering) of the articular infinitive, “from the coming.” [source]
Ablative case (after the verb of hindering) of the articular infinitive, “from the coming.” [source]
Imperfect tense, denoting continuousness, and implying a succession of hindrances. Rev., was hindered. Hence these many times. [source]
Reverse Greek Commentary Search for Romans 15:22
Koiné{[28928]}š verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7; Romans 15:22; 1 Peter 3:7). “That I may not cut in on or interrupt thee further (επι πλειον epi pleion) in thy reforms.” Flattery still. [source]
So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
“Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. And so we came to Rome (και ουτως εις την ομην ηλταμεν kai houtōs eis tēn Romēn ēlthamen). So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Lit., give hindrance. Rev., cause hindrance. Ἑγκοπή hindranceonly here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ἐγκόπτω tocut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See Acts 24:4; Romans 15:22; Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. Compare the Latin intercidere to divide, inter-rupt. [source]
See on 1 Peter 3:7. Comp. 1 Thessalonians 2:18; Romans 15:22. [source]
First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Present active participle of συνοικεω sunoikeō old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1.According to knowledge (κατα γνωσιν kata gnōsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent).Giving honour unto the woman as unto the weaker vessel Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]