KJV: Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
YLT: And may the God of the endurance, and of the exhortation, give to you to have the same mind toward one another, according to Christ Jesus;
Darby: Now the God of endurance and of encouragement give to you to be like-minded one toward another, according to Christ Jesus;
ASV: Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὑπομονῆς | of endurance |
Parse: Noun, Genitive Feminine Singular Root: ὑπομονή Sense: steadfastness, constancy, endurance. |
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παρακλήσεως | encouragement |
Parse: Noun, Genitive Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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δῴη | may He give |
Parse: Verb, Aorist Optative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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αὐτὸ | same |
Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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φρονεῖν | to be of mind |
Parse: Verb, Present Infinitive Active Root: φρονέω Sense: to have understanding, be wise. |
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ἀλλήλοις | one another |
Parse: Personal / Reciprocal Pronoun, Dative Masculine Plural Root: ἀλλήλων Sense: one another, reciprocally, mutually. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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Χριστὸν | Christ |
Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Ἰησοῦν | Jesus |
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
Greek Commentary for Romans 15:5
Genitive case of the two words in Romans 15:4 used to describe God who uses the Scriptures to reveal himself to us. See note on 2 Corinthians 1:3 for this idea; Romans 15:13 for “the God of hope”; Romans 15:33 for “the God of peace.” [source]
Second aorist active optative (Koiné{[28928]}š form for older δοιη doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). According to Christ Jesus (κατα Χριστον Ιησουν kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
“According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
Reverse Greek Commentary Search for Romans 15:5
Taking up the idea in Romans 15:12 as in Romans 15:5 from Romans 15:4. [source]
Optative (first aorist active of πληροω plēroō) of wish for the future. Cf. δωιη dōiē in Romans 15:5. In believing (εν τωι πιστευειν en tōi pisteuein). “In the believing” (εν en with locative of the articular infinitive, the idiom so common in Luke‘s Gospel). That ye may abound Purpose clause with εις το eis to as in Romans 15:8, with περισσευειν perisseuein (present active infinitive of περισσευω perisseuō with accusative of general reference, υμας humas). This verse gathers up the points in the preceding quotations. [source]
In Colossians 1:9 ινα hina is preceded by αιτουμενοι aitoumenoi but here the sub-final use depends on the general idea asking in the sentence. The form δωιη dōiē is a late Koiné{[28928]}š optative (second aorist active) for the usual δοιη doiē It occurs also in 2 Thessalonians 3:16; Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18 in the text of Westcott and Hort. Here B 63 read δωι dōi (like John 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense This use of the volitive optative with ινα hina after a primary tense is rare, but not unknown in ancient Greek. A spirit of wisdom and revelation (πνευμα σοπιας και αποκαλυπσεως pneuma sophias kai apokalupseōs). The Revised Version does not refer this use of πνευμα pneuma to the Holy Spirit (cf. Galatians 6:1; Romans 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. In the knowledge of him In the full knowledge of Christ as in Colossians. [source]
Separate article here with Ιησους Iēsous In Titus 2:13; 2 Peter 1:1 only one article (not two) treating “our God and Saviour Jesus Christ” as one just like “our Lord and Saviour Jesus Christ” in 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:18. Direct our way (κατευτυναι την οδον ημων kateuthunai tēn hodon hēmōn). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευτυνω kateuthunō old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1 Thessalonians 3:11, 1 Thessalonians 3:12; 1 Thessalonians 5:23; 2 Thessalonians 2:17; 2 Thessalonians 3:5, 2 Thessalonians 3:16; Romans 15:5, Romans 15:13. [source]
First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευτυνω kateuthunō old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1 Thessalonians 3:11, 1 Thessalonians 3:12; 1 Thessalonians 5:23; 2 Thessalonians 2:17; 2 Thessalonians 3:5, 2 Thessalonians 3:16; Romans 15:5, Romans 15:13. [source]
Second aorist active optative (Koiné{[28928]}š) of διδωμι didōmi not δωηι dōēi (subjunctive). So also Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John 14:27). [source]
From μακρός , long, and θυμός , soul or spirit, but with the sense of strong passion, stronger even than ὀργή , anger, as is maintained by Schmidt (“Synonymik”), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή , uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, “ ὑπομονή is perseverantia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς , in a manly way, and contrasts it with ἀνάνδρως , unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή , toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. “There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist. [source]
Rev., like-minded. Only here in New Testament. Compare Romans 12:16; Romans 15:5; Philemon 2:2, etc. Indicating unity of thought and feeling. From ὁμός , one and the same, and φρήν , the mind. [source]