KJV: And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
YLT: and not having been weak in the faith, he did not consider his own body, already become dead, (being about a hundred years old,) and the deadness of Sarah's womb,
Darby: and not being weak in faith, he considered not his own body already become dead, being about a hundred years old, and the deadening of Sarah's womb,
ASV: And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb;
| ἀσθενήσας | having become weak |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀσθενέω Sense: to be weak, feeble, to be without strength, powerless. |
|
| τῇ | in the |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| πίστει | faith |
|
Parse: Noun, Dative 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. |
|
| κατενόησεν | he considered |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κατανοέω Sense: to perceive, remark, observe, understand. |
|
| τὸ | - |
|
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἑαυτοῦ | of himself |
|
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| σῶμα | the body |
|
Parse: Noun, Accusative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
|
| [ἤδη] | already |
|
Parse: Adverb Root: ἤδη Sense: now, already. |
|
| νενεκρωμένον | having become dead |
|
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Singular Root: νεκρόω Sense: to make dead, to put to death, slay. |
|
| ἑκατονταετής | a hundred years old |
|
Parse: Adjective, Nominative Masculine Singular Root: ἑκατονταετής Sense: centenarian, a hundred years old. |
|
| που | about |
|
Parse: Adverb Root: πού Sense: where?, in what place?. |
|
| ὑπάρχων | being |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ὑπάρχω Sense: to begin below, to make a beginning. |
|
| νέκρωσιν | lifelessness |
|
Parse: Noun, Accusative Feminine Singular Root: νέκρωσις Sense: putting to death, killing. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| μήτρας | womb |
|
Parse: Noun, Genitive Feminine Singular Root: μήτρα Sense: the womb. |
|
| Σάρρας | of Sarah |
|
Parse: Noun, Genitive Feminine Singular Root: Σάρρα Sense: the wife of Abraham. |
|
Greek Commentary for Romans 4:19
“Not becoming weak in faith.” Ingressive first aorist active participle with negative μη mē [source]
Perfect passive participle of νεκροω nekroō “now already dead.” B omits ηδη ēdē He was, he knew, too old to become father of a child. About (που pou). The addition of που pou (somewhere, about) “qualifies the exactness of the preceding numeral” (Vaughan). The first promise of a son to Abraham and Sarah came (Genesis 15:3.) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Genesis 17:1), calling himself 100 (Genesis 17:17). [source]
The addition of που pou (somewhere, about) “qualifies the exactness of the preceding numeral” (Vaughan). The first promise of a son to Abraham and Sarah came (Genesis 15:3.) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Genesis 17:1), calling himself 100 (Genesis 17:17). [source]
The best texts omit οὐ notbefore considered. According to this the rendering is as Rev., he considered, etc. Being not weak or weakened: (Rev.) is an accompanying circumstance to he considered. He considered all these unfavorable circumstances without a weakening of faith. The preposition κατά in κατενόησεν consideredis intensive - attentively. He fixed his eye upon the obstacles. [source]
The participle is passive, slain. Used here hyperbolically. Hence, Rev., as good as dead. [source]
Reverse Greek Commentary Search for Romans 4:19
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
See note on 1 Corinthians 8:7-12; 1 Corinthians 9:22; Romans 4:19. [source]
Only here and Romans 4:19. Primarily a putting to death, and thence the state of deadness, as Romans 4:19. Here in the former sense. Paul says, in effect, “our body is constantly exposed to the same putting to death which Jesus suffered. The daily liability to a violent death is something, which we carry about with us.” Compare 1 Corinthians 15:31; Romans 8:36. This parallel with Christ's death is offset by the parallel with Christ's triumph - life through resurrection. [source]
Late word from νεκροω nekroō to put to death. In Galen. In N.T. only here and Romans 4:19. [source]
Only here, Romans 4:19; Hebrews 11:12. Mortify is used in its literal sense of put to death. So Erasmus: “Christ was mortified and killed.” And Shakespeare:“ - his wildness mortified in him,Seemed to die too.”“1 Henry V., 1, 26 ” [source]
By Paul mostly in a moral sense, as weak in the faith, Romans 4:19; the law was weak, Romans 8:3; the weak brother, 1 Corinthians 8:11. Of bodily sickness, Philemon 2:26, Philemon 2:27. [source]
Comp. Romans 4:19. As good as is an addition of A.V. The Greek reads and that a dead man. Comp. νέκρωσιν deadnessapplied to Sarah, Romans 4:19. [source]
Faith prevailing against natural impossibilities. See Romans 4:19-22. Both Abraham and Sarah doubted at first (Genesis 17:17; Genesis 18:12); but both became persuaded of the truthfulness of the promise. [source]