KJV: For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
YLT: for if, being enemies, we have been reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in his life.
Darby: For if, being enemies, we have been reconciled to God through the death of his Son, much rather, having been reconciled, we shall be saved in the power of his life.
ASV: For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life;
ἐχθροὶ | enemies |
Parse: Adjective, Nominative Masculine Plural Root: ἐχθρός Sense: hated, odious, hateful. |
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ὄντες | being |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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κατηλλάγημεν | we were reconciled |
Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: καταλλάσσω Sense: to change, exchange, as coins for others of equivalent value. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | to God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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θανάτου | death |
Parse: Noun, Genitive Masculine Singular Root: θάνατος Sense: the death of the body. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Υἱοῦ | Son |
Parse: Noun, Genitive Masculine Singular Root: υἱός Sense: a son. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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πολλῷ | much |
Parse: Adjective, Dative Neuter Singular Root: πολύς Sense: many, much, large. |
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μᾶλλον | more |
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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καταλλαγέντες | having been reconciled |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: καταλλάσσω Sense: to change, exchange, as coins for others of equivalent value. |
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σωθησόμεθα | shall we be saved |
Parse: Verb, Future Indicative Passive, 1st Person Plural Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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ζωῇ | life |
Parse: Noun, Dative Feminine Singular Root: ζωή Sense: life. |
Greek Commentary for Romans 5:10
Second aorist passive indicative of καταλλασσω katallassō for which great Pauline word see note on 2 Corinthians 5:18. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Romans 3:25.). We become reconciled to God by means of the death of God‘s Son. “Much more” again we shall be saved “by his life” “In his life,” for he does live, “ever living to intercede for them” (Hebrews 7:25). [source]
The word may be used either in an active sense, hating God, or passively, hated of God. The context favors the latter sense; not, however, with the conventional meaning of hated, denoting the revengeful, passionate feeling of human enmity, but simply the essential antagonism of the divine nature to sin. Neither the active nor the passive meaning needs to be pressed. The term represents the mutual estrangement and opposition which must accompany sin on man's part, and which requires reconciliation. [source]
The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3, 1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25, Romans 3:26. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Romans 5:10
Now, in contrast with future glory. Atonement, Rev., properly, reconciliation, the noun being etymologically akin to the verb to reconcile. Atonement at the time of the A.V. signified reconciliation, at-one-ment, the making two estranged parties at one. So Shakespeare:“He and Aufidius can no more atoneThan violenist contrarieties.”“Coriolanus,” iv., 6.Fuller: “His first essay succeeded so well, Moses would adventure on a second design to atone two Israelites at variance.” The word at present carries the idea of satisfaction rather than of reconciliation, and is therefore inappropriate here. The article points to the reconciliation in Romans 5:10. See on Romans 3:24-26. [source]
Lit., but also glorying. The participle corresponds with that in Romans 5:10, being reconciled. We shall be saved, not only as being reconciled, but as also rejoicing; the certainty of the salvation being based, not only upon the reconciliation, but also upon the corresponding joy. [source]
Not contentment, satisfaction, quiet, see Philemon 4:7; but the state of reconciliation as opposed to enmity (Romans 5:10). [source]
See on Romans 5:10, Romans 5:11. Defining the phrase riches of the world in Romans 11:12. [source]
See note on Romans 5:10. for καταλλαγη katallagē (reconciling). It explains Romans 11:12. The receiving (η προσλημπσις hē proslēmpsis). Old word from προσλαμβανω proslambanō to take to oneself, only here in N.T. Life from the dead Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative. [source]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER- A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER- -DIVIDER- In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER- -DIVIDER- Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER- -DIVIDER- Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER- -DIVIDER- To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER- -DIVIDER- 2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER- -DIVIDER- A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER- -DIVIDER- The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER- -DIVIDER- Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Second aorist (ingressive) passive imperative of καταλλασσω katallassō old compound verb to exchange coins as of equal value, to reconcile. One of Paul‘s great words for reconciliation with God (2 Corinthians 5:18-20; Romans 5:10). Διαλλασσω Diallassō (Matthew 5:24 which see) was more common in the older Greek, but καταλλασσω katallassō in the later. The difference in idea is very slight, δια diȧ accents notion of exchange, κατ kaṫ the perfective idea (complete reconciliation). Dative of personal interest is the case of ανδρι andri This sentence is a parenthesis between the two infinitives χωριστηναι chōristhēnai and απιεναι aphienai (both indirect commands after παραγγελλω paraggellō). And that the husband leave not his wife (και ανδρα μη απιεναι kai andra mē aphienai). This is also part of the Lord‘s command (Mark 10:11). Απολυω Apoluō occurs in Mark of the husband‘s act and απιεναι aphienai here, both meaning to send away. Bengel actually stresses the difference between χωριστηναι chōristhēnai of the woman as like separatur in Latin and calls the wife “pars ignobilior” and the husband “nobilior.” I doubt if Paul would stand for that extreme. [source]
God is the prime-mover in the work of reconciliation. See on Romans 5:10, through Christ, as the medium. [source]
In order that. The purport, according to God's purpose, of this daily dying is to set forth the resurrection-life through Christ in us. Compare Romans 5:10. [source]
Only here, Colossians 1:21, and Ephesians 2:16. The connection is: it was the good pleasure of the Father (Colossians 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Ephesians 2:12-16, it occurs as in Colossians 1:21, in connection with ἀπηλλοτριωμένοι alienatedas if they had not always been strangers. See on Ephesians 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω toreconcile, see on Romans 5:10. [source]
As the sufficient and chosen agent in the work of reconciliation This double compound (απο κατα apoαλλασσω kata with καταλλασσω allassō) occurs only here, Colossians 1:22; Ephesians 2:16, and nowhere else so far as known. Paul‘s usual word for “reconcile” is διαλλασσω katallassō (2 Corinthians 5:18-20; Romans 5:10), though απο diallassō (Matthew 5:24) is more common in Attic. The addition of καταλλασσω apo here is clearly for the idea of complete reconciliation. See note on 2 Corinthians 5:18-20 for discussion of τα παντα katallassō Paul‘s great word. The use of εις αυτον ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Romans 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. [source]
Objective genitive τεου theou with εχτρα echthra (predicate and so without article), old word from εχτρος echthros enemy (Romans 5:10), with εις τεον eis theon (below and Romans 8:7).Whosoever therefore would be (ος εαν ουν βουλητηι hos ean oun boulēthēi). Indefinite relative clause with ος hos and modal εαν ean and the first aorist passive (deponent) subjunctive of βουλομαι boulomai to will (purpose).A friend of the world Predicate nominative with infinitive ειναι einai agreeing with ος hos See note on James 2:23 for πιλος τεου philos theou (friend of God).Maketh himself (κατισταται kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου theou). [source]
Only here and 1 John 4:10. From ἱλάσκομαι toappease, to conciliate to one's self, which occurs Luke 18:13; Hebrews 2:17. The noun means originally an appeasing or propitiating, and passes, through Alexandrine usage, into the sense of the means of appeasing, as here. The construction is to be particularly noted; for, in the matter of ( περί ) our sins; the genitive case of that for which propitiation is made. In Hebrews 2:17, the accusative case, also of the sins to be propitiated. In classical usage, on the other hand, the habitual construction is the accusative (direct objective case), of the person propitiated. So in Homer, of the gods. Θεὸν ἱλάσκεσθαι is to make a God propitious to one. See “Iliad,” i., 386,472. Of men whom one wishes to conciliate by divine honors after death. So Herodotus, of Philip of Crotona. “His beauty gained him honors at the hands of the Egestaeans which they never accorded to any one else; for they raised a hero-temple over his grave, and they still propitiate him ( αὐτὸν ἱλάσκονται ) with sacrifices” (v., 47). Again, “The Parians, having propitiated Themistocles ( Θεμιστοκλέα ἱλασάμενοι ) with gifts, escaped the visits of the army” (viii., 112). The change from this construction shows, to quote Canon Westcott, “that the scriptural conception of the verb is not that of appeasing one who is angry, with a personal feeling, against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as 'propitiating God,' and God 'being reconciled' are foreign to the language of the New Testament. Man is reconciled (2 Corinthians 5:18sqq.; Romans 5:10sq.). There is a propitiation in the matter of the sin or of the sinner.” [source]