KJV: And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
YLT: And not only so, but we are also boasting in God, through our Lord Jesus Christ, through whom now we did receive the reconciliation;
Darby: And not only that, but we are making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation.
ASV: and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
μόνον | only [so] |
Parse: Adverb Root: μόνον Sense: only, alone, but. |
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δέ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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καυχώμενοι | we are rejoicing |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: καυχάομαι Sense: to glory (whether with reason or without). |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | 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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Κυρίου | Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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Ἰησοῦ | Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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δι’ | through |
Parse: Preposition Root: διά Sense: through. |
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οὗ | whom |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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νῦν | now |
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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καταλλαγὴν | reconciliation |
Parse: Noun, Accusative Feminine Singular Root: καταλλαγή Sense: exchange. |
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ἐλάβομεν | we have received |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: λαμβάνω Sense: to take. |
Greek Commentary for Romans 5:11
Basis of all the exultation above (Romans 5:1-5). [source]
Second aorist active indicative of λαμβανω lambanō looked at as a past realization, “now” (νυν nun) in contrast with the future consummation and a sure pledge and guarantee of it. [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]
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]
Reverse Greek Commentary Search for Romans 5:11
See on Romans 5:10, Romans 5:11. Defining the phrase riches of the world in Romans 11:12. [source]
Here Paul uses one of his great doctrinal words, καταλλασσω katallassō old word for exchanging coins. Διαλλασσω Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω Katallassō is old verb, but more frequent in later writers. We find συναλλασσω sunallassō in Acts 7:26 and αποκαταλλασσω apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια dia) Christ. [source]