KJV: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
YLT: but a Jew is he who is so inwardly, and circumcision is of the heart, in spirit, not in letter, of which the praise is not of men, but of God.
Darby: but he is a Jew who is so inwardly; and circumcision, of the heart, in spirit, not in letter; whose praise is not of men, but of God.
ASV: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.
| ὁ | he who [is] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κρυπτῷ | inward |
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Parse: Adjective, Dative Neuter Singular Root: κρυπτός Sense: hidden, concealed, secret. |
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| Ἰουδαῖος | a Jew [is one] |
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Parse: Adjective, Nominative Masculine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| περιτομὴ | circumcision [is] |
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Parse: Noun, Nominative Feminine Singular Root: περιτομή Sense: circumcised. |
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| καρδίας | of heart |
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Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
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| πνεύματι | spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| γράμματι | in letter |
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Parse: Noun, Dative Neuter Singular Root: γράμμα Sense: a letter. |
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| οὗ | of whom |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἔπαινος | praise |
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Parse: Noun, Nominative Masculine Singular Root: ἔπαινος Sense: approbation, commendation, praise. |
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| οὐκ | [is] not |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| ἀνθρώπων | men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Romans 2:29
Repeat Ιουδαιος Ioudaios (Jew) here also, “the in the inward part Jew” (circumcision of the heart περιτομη καρδιας peritomē kardias and not a mere surgical operation as in Colossians 2:11, in the spirit εν πνευματι en pneumati with which compare 2 Corinthians 3:3, 2 Corinthians 3:6). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above. [source]
The antecedent of the relative ου hou is Ιουδαιος Ioudaios (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in Galatians 4:28. [source]
Possibly in allusion to the etymological meaning of Jew, the praised one. Compare Genesis 49:8. The word here means the holy satisfaction of God as opposed to Jewish vain-glory. [source]
Reverse Greek Commentary Search for Romans 2:29
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER- -DIVIDER- The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER- -DIVIDER- It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER- -DIVIDER- [source]
Here an exclamation (see John 1:29) as often like ιδου idou An Israelite indeed “Truly an Israelite,” one living up to the covenant name, Israel at its best (Romans 2:29), without the guile The servant of Jehovah was to be without guile (Isaiah 53:9). [source]
Dative case with πιστυετε pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι hai hagiai graphai Γραπη Graphē is used also for a single passage (Mark 12:10), but βιβλιον biblion for a book or roll (Luke 4:17) or βιβλος biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις hoi grammateis) made copies according to the letter (κατα το γραμμα kata to gramma). [source]
Late adjective common in lxx and here only in the N.T. Verbal of περιτεμνω peritemnō to cut around and α a privative. Both of these epithets are applied to the Jews in the O.T. (Exodus 32:9; Exodus 33:3, Exodus 33:5; Exodus 34:9; Leviticus 26:41; Deuteronomy 9:6; Jeremiah 6:10). Καρδιαις Kardiais is locative plural like ωσιν ōsin (ears), but some MSS. have genitive singular καρδιας kardias (objective genitive). No epithet could have been more galling to these Pharisees than to be turned “uncircumcised in heart” (Romans 2:29). They had only the physical circumcision which was useless. Ye always (υμεις αει humeis aei). Emphatic position of humeis and “always” looks backward over the history of their forefathers which Stephen had reviewed. Resist Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers 27:14). Their fathers had made “external worship a substitute for spiritual obedience” (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. “And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets” (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin. [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
(Ionic and late) causative verb πανεροω phaneroō from πανερος phaneros By turning on the light the counsels of all hearts stand revealed. His praise (ο επαινος ho epainos). The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in Matthew 7:1. The censorious habit was ruining the Corinthian Church. Before the time (προ καιρου pro kairou). The day of the Lord in 1 Corinthians 3:13. “Do not therefore anticipate the great judgment (κρισις krisis) by any preliminary investigation (ανακρισις anakrisis) which must be futile and incomplete” (Lightfoot). Until the Lord come Common idiom of εως heōs and the aorist subjunctive with or without αν an for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. Who will both bring to light (ος και πωτισει hos kai phōtisei). Future indicative of this late verb (in papyri also) from πως phōs (light), to turn the light on the hidden things of darkness. And make manifest (Ionic and late) causative verb πανεροω phaneroō from πανερος phaneros By turning on the light the counsels of all hearts stand revealed. His praise (ο επαινος ho epainos). The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
Common idiom of εως heōs and the aorist subjunctive with or without αν an for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. Who will both bring to light (ος και πωτισει hos kai phōtisei). Future indicative of this late verb (in papyri also) from πως phōs (light), to turn the light on the hidden things of darkness. And make manifest (Ionic and late) causative verb πανεροω phaneroō from πανερος phaneros By turning on the light the counsels of all hearts stand revealed. His praise (ο επαινος ho epainos). The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
Depending on ministers, not on covenant. For letter, see on writings, John 5:47. Here used of the mere formal, written ordinance as contrasted with the Gospel, which is “spirit and life.” Compare Romans 2:29; Romans 7:6. [source]
More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect: “These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation.” With this passage should be compared Philemon 3:2, Philemon 3:3, also aimed at the Judaisers: “Beware of the concision ” ( τὴν κατατομήν ), the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in Leviticus 21:5. Comp. Paul's words on the true circumcision, Romans 2:28, Romans 2:29; Philemon 3:3; Colossians 2:11. [source]
Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Leviticus 21:5. The noun here is a play upon περιτομή circumcisionIt means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Romans 2:28, Romans 2:29; Colossians 2:11; Ephesians 2:11) as merely mutilated. Compare Galatians 5:12, where he uses ἀποκόπτειν tocut off, of those who would impose circumcision upon the Christian converts: “I would they would cut themselves off who trouble you;” that is, not merely circumcise, but mutilate themselves like the priests of Cybele. [source]
The spiritual circumcision effected through Christ. See Ephesians 2:11; Philemon 3:3; Romans 2:29. In, as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside. [source]
First aorist passive indicative of περιτεμνω peritemnō to circumcise. But used here as a metaphor in a spiritual sense as in Romans 2:29 “the circumcision of the heart.” [source]
“Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera [source]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera To make thee wise First aorist active infinitive of σοπιζω sophizō old verb (from σοπος sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
Here αντρωπος anthrōpos is in contrast with κοσμος kosmos just before. See Paul‘s use of αντρωπος anthrōpos for the outer and old, the inner and new man (2 Corinthians 4:16; Romans 7:22; Colossians 3:9; Ephesians 3:16; Ephesians 4:22, Ephesians 4:24). See also the Jew εν κρυπτωι en kruptōi (Romans 2:29) and what Jesus said about God seeing “in secret” (Matthew 6:4, Matthew 6:6). [source]
Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes: one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah. The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are “christianized and heightened in their meaning, and the word “Israel” is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God.” See Romans 2:28, Romans 2:29; Romans 9:6, Romans 9:7; Galatians 6:16; Philemon 3:3. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In Revelation 7:3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty-four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world-wide harvest and vintage of the earth. The one hundred and forty-four thousand in chapter 14, have the Father's name written in their foreheads; and in Revelation 22:4, all the inhabitants of the New Jerusalem are so marked. In Revelation 21:12, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See Revelation 13:16, Revelation 13:17; Revelation 14:9; Revelation 16:2; Revelation 19:20; Revelation 20:4. The plagues threaten both Jews and Gentiles, as the sealing protects all. -DIVIDER- -DIVIDER- [source]
Literally. Not Christians, as in Philemon 3:3; Romans 2:28, Romans 2:29. Actually Jews by birth, but not spiritually. The title is not given them by the Spirit, nor by the seer, but by themselves; and none would use that title except such as were Jews by birth and by religion. The enmity of the Jews against Christians is a familiar fact to all readers of the book of Acts; and it is a matter of history that their malignity was especially displayed toward the Church of Smyrna. In the circular letter addressed by the Church of Smyrna to the churches in the Christian world, it is related that Jews joined with heathen in clamoring that Polycarp should be cast to the lions or burned alive, and were foremost ὡς ἔθος αὐτοῖς (as was their wont ) in bringing logs for the pile, and in the endeavor to prevent the remains of the martyr from being delivered to his Christian associates for burial. [source]