Selections In Romans

INTRODUCTION

The purpose of this study work is to give you the original Greek language words and definitions for all the key words in this selected Bible text. This work does not make any effort to interpret the text in question, though some interpretation may occur naturally as a result of the study. The English translation used is the King James (Authorized) Version, not because it is the best translation available, but because I just plain prefer it for study!

All Scripture text will be presented in normal cased lettering, and all notes within the text will be in TRUE TYPE FONT, as shown. This (I hope) will allow you to avoid confusion between God's Word and my notes. As I update this website, I will continue to embellish the text so that anyone using NETSCAPE or MSIE 3.0 or higher will be able to read the document easier. Greek tenses are abbreviated as follows:

• GREEK TENSES:
• PR= Present Tense: Shows action in present time. When used with Active Voice, and Indicative Mood, often shows linear or continuing action.
• AO= Aorist Tense : Simple, undefined action. The time of the action is undefined, except in the indicative mood.
• FUT= Future Tense : Shows action of the verb as defined in the future.
• PER= Perfect Tense: The action was completed in the past, but has lasting and continuing results into the future.
• IMP= Imperfect Tense: Used only in the indicative mood, and refers to continuous or linear action in past time. As in "I was having".
• PLPF= Pluperfect Tense: The action was completed in the past, with continuing results in the past.
• GREEK CASES:
• GEN= Genitive Case: Usually indicates possession, though it can denote source of the action.
• INST = Instrumental Case: Usually denotes action on the object of the verb.
• DAT= Dative Case
• NOM= Nominative Case
• ACC= Accusative
• PL= Plural
• SG= Singular
• GREEK VOICES:
• AC= Active Voice: Action was completed by the subject of the verb.
• PAS= Passive Voice: The subject receives the action of the verb.
• MID= Middle Voice: The subject acts in some way upon itself or to itself.
• GREEK MOODS:
• IND= Indicative Mood : Makes an assertion of fact, and is used with all Greek tenses. Example: they will go, she saw.
• OPT= Optative Mood: Rarely used, it usually expresses a wish or desire.
• IMP= Imperative Mood: A command to do something.
• SUBJ= Subjective Mood: Makes an assertion about which there is some doubt, uncertainty, or indefiniteness.
• OTHER ABBREVIATIONS:
• PART= Participle : A verbal adjective, such as "having gone, receiving the gift".
• ABL= Ablative of source: When something is out of something. Example, The Spirit out of God.
• INF= Infinitive: A verbal noun, examples = to see, to go, to throw.

18  For the wrath of God is revealed (apokalupto, Present Linear Aktionsart = being constantly unveiled, revealed)

from heaven against all ungodliness and unrighteousness of men, who hold (katecho, hold down, suppress, resist)

the truth in unrighteousness;
 

19  Because that which may be known of God is manifest in them; for God hath shewed it unto them.
 

28  And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient

29Being filled (pleroo, Perf Pass Participle = having been filled up)

with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
 
 
 

22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: (pisteuo, Present Participle, Linear Aktionsart = continue trusting)

for there is no difference
 

23  For all have sinned, and come short of the glory of God;
 

24  Being justified freely by (literally "by means of")

his grace through the redemption that is in Christ Jesus:
 

25  Whom God hath set forth (protithemai, publicly set forth, placed into view, advertised)

to be a propitiation (hilasterion, blood payment, payment price, expiatory sacrifice)

through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
 
 
 

17  (As it is written, (grapho, Perfect Tense + kathos = since it was written in the past with the result that it remains written)

I have made (tithemi, Perf Act Ind = I have designed)

thee a father of many nations,) (polus ethnos = many Gentile nations)

before him whom (kat en ante + Genitive case hos  = in the sight of whom)

he believed, (Aor Act Ind pisteuo = he believed, trusted)

even God, who quickeneth (Pres Act Part zoopoieo = revived, gave life to)

the dead, (nekros = dead, naked of soul. Here refers to spiritually dead)

and calleth (Pres Act Part kaleo = calling)

those things which be not (Pres Act Part eimi + me = not existing)

as though they were. (Pres Act Part eimi = which kept on being, kept on existing)
 

18  Who against hope (para + Accus elpis = beyond expectation)

believed (Aor Act Ind pisteuo = he believed, trusted)

in hope, (epi + Locative elpis = at the point of expectation)

that he might become (eis + Aor Act Infin ginomai = in order that he would become)

the father of many nations, according to (kata = according to the norm or standard of)

that which was spoken, (lego, Perf Pas Part = that which has been spoken in the past with continuing results)

So shall (eimi, Fut Act Ind = shall be)

thy seed (to sperma sou = the seed of yours)

be.
 

19  And being not weak (astheneo me = not being weak for a moment)

in faith, (pistis, locative = in the sphere of faith)

he considered not (katanoeo, Aor Act Ind = to think according to a norm or standard, to regard)

his own body now dead, (hede nekroo, Perf Pas Part = already dead and remaining dead. He had been sexually dead for 13 years)

when he was (huparcho, Pres Act Part = he was existing)

about an hundred years old, neither yet the deadness (nekrosis = deadness, impotence of)

of Sara's womb:
 

20  He staggered (Aor Pas Ind diakrino = to be divided in mind, to doubt, waver in the mind, vacillate between two opinions)

not (ouk = strongest negative)

at (eis, causal use = because of)

the promise (eis + Accus epaggelia = with reference to the promise, because of the promise)

of God (ho theos, Possessive Genitive = belonging to the Lord)

through unbelief; (apistia, Locative = in the sphere of unbelief)

but was strong (Aor Pas Ind endunamoo = had become invigorated)

in faith, (Instrumental of means, pistis, by means of faith, doctrine)

giving glory (Aor Act Part doxazo = having given glory)

to God; (ho theos = to the God)
 

21  And being fully persuaded (Aor Pas Part plerophoreo = being fully convinced)

that, what (hos = what things)

he had promised, (Perf Mid Ind epaggello = had promised again and again. See Genesis 12.1, 2; 15.5; 17.5; 22)

he was able (Pres Act Ind eimi + dunatos = he kept on being able)

also to perform. (poieo, Aor Act Ind = to do it)
 

22  And therefore it was imputed to him for righteousness.
 
 

12 Wherefore, (dia + houtos = for this reason)

as (hosper = as so)

by one man (dia + Genitive heis + anthropos = through one man)

sin (Nom Sing hamartia, through sin)

entered (eiserchomai, to enter in a point of time)

into the world, and death (thanatos = spiritual death {as opposed to nekros, physical death})

by sin; (dia + Genitive hamartia, through sin)

and so death passed (dierchomai, to come upon, pass over. See 1 Cor 10.1, where same word is used)

upon all men, (eis + pas + anthropos = to all of mankind)

for that (epi + hos = for because)

all have sinned:
 

13  (For (Explanatory use of gar = because)

until the law (achri + Genitive nomos = until the dispensation of the Law)

sin (hamartia, Nominative Singular = personal sin)

was in the world: but sin is not imputed when there is no law.
 

14 Nevertheless death reigned (alla {adversative conjunction} + negative + Aor Act Ind basileuo = none the less death ruled in a point of time)

from Adam (apo + adam {indeclinable noun} = from the Adam)

to Moses, even over them that had not sinned (me hamartano = not personally sinned)

after the similitude (homoioma, resemblance, form of)

of Adam's transgression, (parabasis, offense)

who is the figure (tupos, die, type, pattern)

of him that was (mello, Historical Present, Aorist Tense = to be destined)

to come.
 

15  But not as the offense, (paraptoma, sideslip, error, transgression)

so also is the free gift. (charisma, absolutely free gift)

For if (First Class Condition ean = if, and it is true)

through the offense of one (heis = that one)

many (polus, the many)

be dead, (apothnesko, Aor Act Ind = spiritually died)

much more (Dative polus + malon = to a greater degree)

the grace (Nom Sing charis = the free gift)

of God, and (ascensive use of kai = even)

the gift (dorea, gratuity)

by grace, (en + instrum of charis = by means of grace)

which is by one man, Jesus Christ, hath abounded (perisseuo, Aor Act Ind = to have more than enough, be extremely rich, have a super abundance)

unto many. (eis + Accus polus = to the many)
 

16 And (emphatic use of kai = in fact!)

not as it was by one that sinned, (hamartano, Aor Act Part = sinned once and for all)

so is the gift: for the (gar, Post-positive Conjunction + Affirmative Particle men + de = for on the one hand)

judgment (krima, judicial ruling)

was by one (ek heis = through the means of one)

to condemnation, (eis + katakrima = the judging down)

but the (de men = but on the other hand)

free gift is of many offenses (ek polus paraptoma = because of many transgressions)

unto justification. (eis dikaioma, to the declaration of righteousness)
 

17  For if (ei + indicative = if, and it is true)

by one (heis + Nominative Singular thanatos = one spiritual death)

man's offense (paraptoma, instrumental = by sideslip, error, transgression, sin)

death (see heis {above})

reigned (basileuo, Aorist = ruled in a point of time)

by one; (dia + Genitive heis = through the means of one)

much more (polus mallon = to a greater degree. In Latin, afortiori)

they which receive (lambano, Articular Present Act Participle = habitually receive)

abundance (perisseia, superabundance, surplusage)

of grace (Ablative Singular of Source charis = from the source of grace)

and of the gift (kai + objective Genitive dorea = and a bounty of blessing)

of righteousness shall reign in life (en + locative zoa = in the function of life)

by one, (dia + Genitive heis = through the one)

Jesus Christ.)
 

20  Moreover the law entered, (pareiserchomai, to come in alongside. This is a technical word used for an actor who portrays a part in a play, a fleeting part. The Law was never intended to be a permanent fixture, but came on the scene briefly to illustrate the need for salvation in Jesus Christ)

that the offense (paraptoma, instrumental = by sideslip, error, transgression, sin)

might abound. (pleonazo, increase, super abound. Just as black looks blacker against a white background, sin looked more evil against the background of the Law)

But where sin abounded, grace did much more abound: (huperperisseuo, to super abound, exceed beyond all expectations)
 
 

1 Know ye not, (agnoeo, do you not understand, have an experiential knowledge of)

brethren, (for I speak to them that know the law,) how that the law hath dominion (kurieuo, rules as king, exercises dominion over)

over a man as long as he liveth?

2 For the woman which hath an husband (hupandros, subjected to a husband, under a man, is subordinate to a husband)

is bound (deo, Perfect Tense = is permanently bound)

by the law to [her] husband so long as he liveth; but if the husband be dead, she is loosed (katargeo, to render inoperative, bring to naught. Sense = she is released from the law of marriage)

from the law of [her] husband.

3 So then if, while [her] husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

4 Wherefore, my brethren, ye also are become dead (thanatoo, made dead, put to death)

to the law by the body of Christ; that ye should be married to another, [even] to him who is raised from the dead, that we should bring forth fruit unto God.

5 For when we were in the flesh, the motions (pathema, affection, passion, impulse)

of sins, which were by the law, did work (energeo, to put forth power or energy)

in our members to bring forth fruit unto death.

6 But now we are delivered from the law, that being dead (apothnesko, Perfect Tense = being constantly without life)

wherein we were held; that we should serve (douleuo, Weuss says of this word = habitually rendering a bond slave's obedience)

in newness of spirit, (refers to the filling ministry of the Holy Spirit)

and not [in] the oldness (palaiotes, antiquatedness, worn out, useless)

of the letter.

7 What shall we say then? [Is] the law sin? God forbid. Nay, I had not known (ginosko, to know by experience)

sin, but by the law: for I had not known lust, (epithumia, passionate evil craving)

except the law had said, Thou shalt not covet.

8 But sin, taking occasion (aphorme, to find a starting place in, a base of operations, taking advantage of)

by the commandment, wrought (katergazomai, to carry something to a conclusion)

in me all manner of concupiscence. (epithumia, longing, violent lust)

For without the law sin [was] dead. (nekros, dead. Here refers to the Law being ineffective, having no base of operations)

9 For I was alive without the law once: but when the commandment came, sin revived, (anazao, lived again, to become strong and vigorous)

and I died. (apothnesko, died off, became aware of his dead state)

10 And the commandment, (entole, injunction. Literal Greek here = "and this very injunction")

which [was ordained] to life, I found [to be] unto death.

11 For sin, taking occasion by the commandment, deceived me, and by it slew [me].

12 Wherefore the law [is] holy, and the commandment holy, and just, and good.

13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

14 For we know that the law is spiritual: but I am carnal, (sarkikos, fleshly. Refers to the believer still under control of the Old Sin Nature, who gave himself over to that re-enslavement. Other types of people: psuchikos, the unsaved man, pneumatikos = the spiritual God following believer)

sold (piprasko, Perfect Tense = sold as merchandise with the result that I was always sold)

under sin.

15 For that which I do I allow (ginosko, to know or understand by experience)

not: for what I would, that do I not; but what I hate, that do I.
 
 
 

1  There is therefore now no condemnation (katakrima, to judge according to a standard, to judge down)

to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (some MSS do not have this statement)
 

2  For the law (nomos, set of principles, standard)

of (Genitive of Source. The Holy Spirit is the source of the new Law we Christians walk by)

the Spirit of life in Christ Jesus hath made me free (eleutheroo, Aorist = once for all made me free)

from (apo = from the ultimate source of)

the law of sin and death. (thanatos, spiritual death. See 1 Tim 5.21)
 

3  For what the law could not do, (adunatos = was powerless to do, lacked dynamic power to do)

in that it was weak (astheneo, Imperfect Act Ind = to be sick, always in weakness, weakness from sickness)

through (dia, causal use = because of)

the flesh, God sending (pempo, Aor Act Part = to send in a point of time)

his own Son in the likeness of sinful flesh, and for sin, (hamartia, missing the mark, sin)

condemned (Aor Act Ind katakrino = to judge according to a norm or standard {the Law})

sin in the flesh: see John 7:39
 

4  That the righteousness of the law might be fulfilled (Aor Pass Subjunctive, pleroo, to fill up a deficiency, fully possess, completely influence, fill up with a certain quality)

in us, who walk not after (kata, according to the norm or standard of)

the flesh, but after the Spirit.
 

13  For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify (thanatoo, do kill, destroy, put to death)

the deeds of the body, ye shall live.
 

26  Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings (stenagmos, sighs, groans)

which cannot be uttered. (alaletos, unspeakable. This is not a reference to the Gift of Tongues, but a ministry that the Spirit carries on for us that we do not experience. It is a prayer intercession ministry that the Spirit does for us to the Father)
 
 

21  Hath not the potter power (exousia, authority, mastery)

over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?
 

30  What shall we say then? That the Gentiles, which followed not after righteousness, have attained (katalambano, Aorist = have once and for all taken eagerly to)

to righteousness, even the righteousness which is of faith.
 

31  But Israel, which followed after the law of righteousness, (dikaiosune, justification)

hath not attained to the law of righteousness.

32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone;

33  As it is written, Behold, I lay in Sion a stumbling stone and rock of offense: and whosoever believeth on him shall not be ashamed. (see Acts 16.31)
 
 

1  I beseech you therefore, brethren, by the mercies of God, that ye present (paristemi, Aor Act Infin = to make a present of something, offer. Here parallels to Levitical offering - we offer ourselves as if it is a Levitical offering)

your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
 

2  And be not conformed (suschematizo, fashioned alike, molded by, conformed to the pattern of)

to this world: but be ye transformed (metamorphoo, to change as if a butterfly, transfigure from one state to another)

by the renewing (anakainosis, renovation, re-creation)

of your mind, that ye may prove (dokimazo, test, approve, discern)

what is that good, and acceptable, and perfect, will of God.
 

9  Let love (agapao, Divine love)

be without dissimulation. (anupokritos, sincere, without hypocrisy)

Abhor that which is evil; cleave to that which is good.
 

10  Be kindly affectioned (philostorgos, fraternal love toward those of a select group. Love within the family)

one to another with brotherly love; in honor preferring one another;
 

9  For to this end Christ both died, and rose, and revived, (all three verbs are Aorist Tense, showing once and for all action. Jesus died once, rose once, resurrected once)

that he might be Lord both of the dead and living.

10  But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment seat of Christ.

11  For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to (exomologeo, extoll, give praise to, acknowledge, agree with fully)

God.
 

12  And again, Esaias saith, There shall be a root (rhiza, a sprout from the root of)

of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. (elpizo, hope)
 

13  Now the God of hope fill you with all joy and peace in believing, that ye may abound (perisseuo, to have an overabundance, superabundance)

in hope, through (en, in)

the power of the Holy Ghost.
 

16  That I should be the minister (leitourgos, priestly servant. See Hebrews 8.2 where the same word is used)

of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
 

17  I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. (the Jews had the Temple things, the New Testament Minister the souls of the believers in the local Church)
 

18  For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
 

19  Through mighty signs (semaino, indications, miracles that point to God in Christ)

and wonders, (teras, omens, miracles remembered and interpreted)

by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully (pleroo, to be complete in every way)

preached the gospel of Christ.
 

20  Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
 

21  But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
 

22  For which cause also I have been much hindered (egkopto, many times stopped, to cut into, impede)

from coming to you.
 

23  But now having no more place (topos, opportunity)

in these parts, and having a great desire these many years to come unto you;

30  Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together (sunagonizomai, struggle in partnership with, team up in effort with)

with me in your prayers to God for me;
 
 

1 I commend unto you Phoebe our sister, which is a servant (diakonia, minister, deaconess. This sister possessed the Gift of helps, and used it to help the Apostle Paul fulfill his mission for Jesus Christ)

of the church which is at Cenchrea: (located 9 miles from Corinth, where the Book of Romans was written from)
 

2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer (prostatis, protector, aid)

of many, and of myself also. (1 Timothy 5.9-16)
 

3 Greet Priscilla and Aquila (Priscilla was the wife, Aquilla the husband. Paul met them at Corinth. They were both tent makers)

my helpers in Christ Jesus: (Acts 18.1-3)
 

4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
 

5 Likewise [greet] the church that is in their house. (There were no separate Church buildings until after 300 AD. Prior to then the Church was under persecution, and was unable to publicize its presence)

Salute my well beloved Epaenetus, who is the first fruits of Achaia (modern day Turkey)

unto Christ. (see Colossians 4.15)

6 Greet Mary, who bestowed much labor on us.

7 Salute Andronicus and Junia, my kinsmen, (suggenes, fellow countrymen)

and my fellow prisoners, (sunaichmalotos, fellow prisoners of war)

who are of note among the apostles, who also were in Christ before me.

8 Greet Amplias my beloved in the Lord.
 

9 Salute Urbane, our helper in Christ, and Stachys my beloved.

10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' (Genitive of Possession, implies that those who were of Aristobulus were slaves)

[household].
 

11 Salute Herodion my kinsman. Greet them that be of the [household] of Narcissus, (the Secretary of Letters to Caesar. Christianity had already spread deeply into the Pagan Roman empire)

which are in the Lord.
 

12 Salute Tryphena and Tryphosa, (these were names generally given to slaves)

who labor in the Lord. Salute the beloved Persis, which labored much in the Lord.

13 Salute Rufus chosen in the Lord, and his mother and mine.
 

14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

15 Salute Philologus, (again, a slave name)

and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
 

16 Salute one another with an holy kiss. (philema, kiss. An Eastern tradition. Men kissed men, and women kissed women - but there was NO kissing between opposite sexes unless married)

The churches of Christ salute you.
 

17 Now I beseech you, brethren, mark them which cause divisions and offenses (skandalon, that which draws into sin or fighting in the Church)

contrary to the doctrine which ye have learned; and avoid (ekklino, Pres Act Imperative = to keep on going out of the way, keep on avoiding)

them.
 

18 For they that are such serve not our Lord Jesus Christ, but their own belly; (I have had the dubious pleasure of being around those who profess Christianity, but refuse to obey the commands of our precious Lord Jesus. Such people, in their arrogance, call Jesus a liar by denying His commands in Matthew 5:23-24 and Matthew 18:15-18. These evil people look for reasons to bring dissension into the Church of Christ. These people prefer their own belly {koilia}, their own sinful desires to the way of peace that Jesus demands, and bring an open shame on the Church. These people will, one day, stand in judgment before Jesus Christ and answer for their evil ways, and for the evil that they taught their own families by their twisted example. These people, avoid them like the plague. Do not accept them into your fellowships, do not tolerate their Satan inspired Spirit grieving practices. They are whores to worldliness, and will be judged. Be careful that you are not sucked into judgment by associating with them)

and by good words and fair speeches deceive the hearts of the simple. (2 Corinthians 11.11-15)

19 For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen. (see 1 Corinthians 14.33)

21 Timotheus my work fellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

22 I Tertius, (this was Paul's secretary. Paul had eye disease that he contracted on his first missionary journey, a disease so far advanced he was nearly blind. Paul dictated the letters, and his secretary wrote them)

who wrote [this] epistle, salute you in the Lord. (see Galatians 4.13)
 

23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain (oikonomos, overseer or fiscal agent. He was the city treasurer)

of the city saluteth you, and Quartus a brother.

24 The grace of our Lord Jesus Christ [be] with you all. Amen.

25 Now to him that is of power to stablish you according to my gospel, (Paul's Gospel received from God. See Gal 1.11-12)

and the preaching of Jesus Christ, according to the revelation of the mystery, (musterion, fraternal secrets, something hidden to all but those in the fraternity)

which was kept secret since the world began, (Ephesians 1.4-13)

26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
 

27 To God only wise, [be] glory through Jesus Christ for ever. Amen. [Written to the Romans from Corinthus, [and sent] by Phebe servant of the church at Cenchrea.]