04950
 \\While the husband liveth\\ (\\zntos tou andros\\). Genitive absolute
 of present active participle of \\za\\. \\She shall be called\\
 (\\chrmatisei\\). Future active indicative of \\chrmatiz\\, old verb,
 to receive a name as in
 # Ac 11:26
 from \\chrma\\, business, from \\chraomai\\, to use, then to give an
 oracle, etc. \\An adulteress\\ (\\moichalis\\). Late word, in Plutarch,
 LXX.
 See note on "Mt 12:39"
 \\If she be joined\\ (\\ean gentai\\). Third class condition, "if she
 come to." \\So that she is no adulteress\\ (\\tou m einai autn\\
 \\moichalida\\). It is a fact that \\tou\\ and the infinitive is used for
 result as we saw in
 # 1:24
 Conceived result may explain the idiom here.

04951
 \\Ye also were made to the law\\ (\\kai humeis ethanatthte\\). First
 aorist indicative passive of \\thanato\\, old verb, to put to death
 # Mt 10:21
 or to make to die (extinct) as here and
 # Ro 8:13
 The analogy calls for the death of the law, but Paul refuses to
 say that. He changes the structure and makes them dead to the law
 as the husband
 # 6:3-6
 The relation of marriage is killed "through the body of Christ"
 as the "propitiation"
 # 3:25
 for us. Cf.
 # Col 1:22
 \\That we should be joined to another\\ (\\eis to genesthai heteri\\).
 Purpose clause with \\eis to\\ and the infinitive. First mention of
 the saints as wedded to Christ as their Husband occurs in
 # 1Co 6:13; Ga 4:26
 See further
 # Eph 5:22-33
 \\That we might bring forth fruit unto God\\ (\\hina karpophorsmen\\
 \\ti thei\\). He changes the metaphor to that of the tree used in
 # 6:22

04952
 \\In the flesh\\ (\\en ti sarki\\). Same sense as in
 # 6:19
 and
 # 7:18,25
 The "flesh" is not inherently sinful, but is subject to sin. It
 is what Paul means by being "under the law." He uses \\sarx\\ in a
 good many senses. \\Sinful passions\\ (\\ta pathmata tn hamartin\\).
 "Passions of sins" or marked by sins. \\Wrought\\ (\\energeito\\).
 Imperfect middle of \\energe\\, "were active." \\To bring forth fruit\\
 \\unto death\\ (\\eis to karpophorsai ti thanati\\). Purpose clause
 again. Vivid picture of the seeds of sin working for death.

04953
 \\But now\\ (\\nuni de\\). In the new condition. \\Wherein we were holden\\
 (\\en hi kateichometha\\). Imperfect passive of \\katech\\, picture of
 our former state (same verb in
 # 1:18
 \\In newness of spirit\\ (\\en kainotti pneumatos\\). The death to the
 letter of the law (the old husband) has set us free to the new
 life in Christ. So Paul has shown again the obligation on us to
 live for Christ.

04954
 \\Is the law sin?\\ (\\ho nomos hamartia?\\). A pertinent query in view
 of what he had said. Some people today oppose all inhibitions and
 prohibitions because they stimulate violations. That is
 half-baked thinking. \\I had not known sin\\ (\\tn hamartian ouk\\
 \\egnn\\). Second aorist indicative of \\ginsk\\, to know. It is a
 conclusion of a second class condition, determined as
 unfulfilled. Usually \\an\\ is used in the conclusion to make it
 plain that it is second class condition instead of first class,
 but occasionally it is not employed when it is plain enough
 without as here
 # Joh 16:22,24
 See note on "Ga 4:15"
 So as to \\I had not known coveting\\ (lust), \\epithumian ouk idein\\.
 But all the same the law is not itself sin nor the cause of sin.
 Men with their sinful natures turn law into an occasion for
 sinful acts.

04955
 \\Finding occasion\\ (\\aphormn labousa\\). See
 # 2Co 5:12; 11:12; Ga 5:13
 for \\aphormn\\, a starting place from which to rush into acts of
 sin, excuses for doing what they want to do. Just so drinking men
 use the prohibition laws as "occasions" for violating them.
 \\Wrought in me\\ (\\kateirgasato en emoi\\). First aorist active middle
 indicative of the intensive verb \\katergazomai\\, to work out (to
 the finish), effective aorist. The command not to lust made me
 lust more. \\Dead\\ (\\nekra\\). Inactive, not non-existent. Sin in
 reality was there in a dormant state.

04956
 \\I was alive\\ (\\ezn\\). Imperfect active. Apparently, "the lost
 paradise in the infancy of men" (Denney), before the conscience
 awoke and moral responsibility came, "a seeming life" (Shedd).
 \\Sin revived\\ (\\h hamartia anezsen\\). Sin came back to life, waked
 up, the blissful innocent stage was over, "the commandment having
 come" (\\elthouss ts entols\\, genitive absolute). \\But I died\\ (\\eg\\
 \\de apethanon\\). My seeming life was over for I was conscious of
 sin, of violation of law. I was dead before, but I did not know.
 Now I found out that I was spiritually dead.

04957
 \\This I found unto death\\ (\\heureth moi--haut eis thanaton\\).
 Literally, "the commandment the one for (meant for) life, this
 was found for me unto death." First aorist (effective) passive
 indicative of \\heurisk\\, to find, not active as the English has
 it. It turned out so for me (ethical dative).

04958
 \\Beguiled me\\ (\\expatsen me\\). First aorist active indicative of
 \\exapata\\, old verb, completely (\\ex\\) made me lose my way (\\a\\
 privative, \\pate\\, to walk).
 See note on "1Co 3:18"
 See note on "2Co 11:3"
 Only in Paul in N.T. \\Slew me\\ (\\apekteinen\\). First aorist active
 indicative of \\apoktein\\, old verb. "Killed me off," made a clean
 job of it. Sin here is personified as the tempter
 # Ge 3:13

04959
 \\Holy, and righteous, and good\\ (\\hagia kai dikaia kai agath\\). This
 is the conclusion (wherefore, \\hste\\) to the query in verse
 # 7
 The commandment is God's and so holy like Him, just in its
 requirements and designed for our good. The modern revolt against
 law needs these words.

04960
 \\Become death unto me?\\ (\\emoi egeneto thanatos?\\). Ethical dative
 \\emoi\\ again. New turn to the problem. Admitting the goodness of
 God's law, did it issue in death for me? Paul repels (\\m genoito\\)
 this suggestion. It was sin that (But sin, \\alla h hamartia\\)
 "became death for me." \\That it might be shown\\ (\\hina phani\\).
 Final clause, \\hina\\ and second aorist passive subjunctive of
 \\phain\\, to show. The sinfulness of sin is revealed in its
 violations of God's law. \\By working death to me\\ (\\moi\\
 \\katergazomen thanaton\\). Present middle participle, as an
 incidental result. \\Might become exceedingly sinful\\ (\\gentai kath'\\
 \\huperboln hamartlos\\). Second aorist middle subjunctive of
 \\ginomai\\ with \\hina\\ in final clause. On \\kath' huperboln\\,
 See note on "1Co 12:31"
 Our _hyperbole_ is the Greek \\huperbol\\. The excesses of sin
 reveal its real nature. Only then do some people get their eyes
 opened.

04961
 \\Spiritual\\ (\\pneumatikos\\). Spirit-caused and spirit-given and like
 the Holy Spirit. See
 # 1Co 10:3
 \\But I am carnal\\ (\\eg de sarkinos eimi\\). "Fleshen" as in
 # 1Co 3:1
 which see, more emphatic even than \\sarkikos\\," a creature of
 flesh." \\Sold under sin\\ (\\pepramenos hupo tn hamartian\\). Perfect
 passive participle of \\piprask\\, old verb, to sell.
 See note on "Mt 13:46"
 See note on "Ac 2:45"
 , state of completion. Sin has closed the mortgage and owns its
 slave.

04962
 \\I know not\\ (\\ou ginsk\\). "I do not recognize" in its true nature.
 My spiritual perceptions are dulled, blinded by sin
 # 2Co 4:4
 The dual life pictured here by Paul finds an echo in us all, the
 struggle after the highest in us ("what I really wish," \\ho thel\\,
 to practise it steadily, \\prass\\) and the slipping into doing
 (\\poi\\) "what I really hate" (\\ho mis\\) and yet sometimes do. There
 is a deal of controversy as to whether Paul is describing his
 struggle with sin before conversion or after it. The words "sold
 under sin" in verse
 # 14
 seem to turn the scale for the pre-conversion period. "It is the
 unregenerate man's experience, surviving at least in memory into
 regenerate days, and read with regenerate eyes" (Denney).

04963
 \\I consent unto the law\\ (\\sunphmi ti nomi\\). Old verb, here only
 in N.T., with associative instrumental case. "I speak with." My
 wanting (\\thel\\) to do the opposite of what I do proves my
 acceptance of God's law as good (\\kalos\\).

04964
 \\So now\\ (\\nuni de\\). A logical contrast, "as the case really
 stands." \\But sin that dwelleth in me\\ (\\all' h enoikousa en emoi\\
 \\hamartia\\). "But the dwelling in me sin." Not my true self, my
 higher personality, but my lower self due to my slavery to
 indwelling sin. Paul does not mean to say that his whole self has
 no moral responsibility by using this paradox. "To be saved from
 sin, a man must at the same time own it and disown it" (Denney).

04965
 \\In me\\ (\\en emoi\\). Paul explains this by "in my flesh" (\\en ti\\
 \\sarki mou\\), the unregenerate man "sold under sin" of verse
 # 14
 \\No good thing\\ (\\ouk--agathon\\). "Not absolutely good." This is not
 a complete view of man even in his unregenerate state as Paul at
 once shows. \\For to will is present with me\\ (\\to gar thelein\\
 \\parakeitai moi\\). Present middle indicative of \\parakeimai\\, old
 verb, to lie beside, at hand, with dative \\moi\\. Only here in N.T.
 \\The wishing\\ is the better self, \\the doing not\\ the lower self.

04966
 \\But the evil which I would not\\ (\\alla ho ou thel kakon\\).
 Incorporation of the antecedent into the relative clause, "what
 evil I do not wish." An extreme case of this practise of evil is
 seen in the drunkard or the dope-fiend.

04967
 \\It is no more I that do it\\ (\\ouketi eg katergazomai auto\\). Just
 as in verse
 # 17
 "no longer do I do it" (the real \\Ego\\, my better self), and yet
 there is responsibility and guilt for the struggle goes on.

04968
 \\The law\\ (\\ton nomon\\). The principle already set forth (\\ara\\,
 accordingly) in verses
 # 18,19
 This is the way it works, but there is no surcease for the stings
 of conscience.

04969
 \\For I delight in\\ (\\sundomai gar\\). Old verb, here alone in N.T.,
 with associative instrumental case, "I rejoice with the law of
 God," my real self "after the inward man" (\\kata ton es\\
 \\anthrpon\\) of the conscience as opposed to "the outward man"
 # 2Co 4:16; Eph 3:16

04970
 \\A different law\\ (\\heteron nomon\\). For the distinction between
 \\heteros\\ and \\allos\\, see
 # Ga 1:6
 \\Warring against\\ (\\antistrateuomenon\\). Rare verb (_Xenophon_) to
 carry on a campaign against. Only here in N.T. \\The law of my\\
 \\mind\\ (\\ti nomi tou noos\\). The reflective intelligence Paul means
 by \\noos\\, "the inward man" of verse
 # 22
 It is this higher self that agrees that the law of God is good
 # 12,16,22
 \\Bringing me into captivity\\ (\\aichmaltizonta\\). See on this late
 and vivid verb for capture and slavery
 # Lu 21:24; 2Co 10:5
 Surely it is a tragic picture drawn by Paul with this outcome,
 "sold under sin"
 # 14
 "captivity to the law of sin"
 # 23
 The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the
 same dual struggle in man between his conscience and his deeds.

04971
 \\O wretched man that I am\\ (\\talaipros eg anthrpos\\). "Wretched
 man I." Old adjective from \\tla\\, to bear, and \\pros\\, a callus. In
 N.T. only here and
 # Re 3:17
 "A heart-rending cry from the depths of despair" (Sanday and
 Headlam). \\Out of the body of this death\\ (\\ek tou smatos tou\\
 \\thanatou toutou\\). So the order of words demands. See verse
 # 13
 for "death" which finds a lodgment in the body (Lightfoot). If
 one feels that Paul has exaggerated his own condition, he has
 only to recall
 # 1Ti 1:15
 when he describes himself a chief of sinners. He dealt too
 honestly with himself for Pharisaic complacency to live long.

04972
 \\I thank God\\ (\\charis ti thei\\). "Thanks to God." Note of victory
 over death through Jesus Christ our Lord." \\So then I myself\\ (\\ara\\
 \\oun autos eg\\). His whole self in his unregenerate state gives a
 divided service as he has already shown above. In
 # 6:1-7:6
 Paul proved the obligation to be sanctified. In
 # 7:7-8:11
 he discusses the possibility of sanctification, only for the
 renewed man by the help of the Holy Spirit.

04973
 \\Therefore now\\ (\\ara nun\\). Two particles. Points back to the
 triumphant note in
 # 7:25
 after the preceding despair. \\No condemnation\\ (\\ouden katakrima\\).
 As sinners we deserved condemnation in our unregenerate state in
 spite of the struggle. But God offers pardon "to those in Christ
 Jesus (\\tois en Christi Isou\\). This is Paul's Gospel. The fire
 has burned on and around the Cross of Christ. There and there
 alone is safety. Those in Christ Jesus can lead the consecrated,
 the crucified, the baptized life.

04974
 \\The law of the Spirit of life\\ (\\ho nomos tou pneumatos ts zs\\).
 The principle or authority exercised by the Holy Spirit which
 bestows life and which rests "in Christ Jesus." \\Made me free\\
 (\\leuthersen me\\). First aorist active indicative of the old verb
 \\eleuthero\\ for which see
 # Ga 5:1
 Aleph B have \\se\\ (thee) instead of \\me\\. It matters little. We are
 pardoned, we are free from the old law of sin and death
 # 7:7-24
 we are able by the help of the Holy Spirit to live the new life
 in Christ.

04975
 \\That the law could not do\\ (\\to adunaton tou nomou\\). Literally,
 "the impossibility of the law" as shown in
 # 7:7-24
 either nominative absolute or accusative of general reference. No
 syntactical connection with the rest of the sentence. \\In that\\ (\\en\\
 \\hi\\). "Wherein." \\It was weak\\ (\\sthenei\\). Imperfect active,
 continued weak as already shown. \\In the likeness of sinful flesh\\
 (\\en homoimati sarkos hamartias\\). For "likeness" see
 # Php 2:7
 a real man, but more than man for God's "own Son." Two genitives
 "of flesh of sin" (marked by sin), that is the flesh of man is,
 but not the flesh of Jesus. \\And for sin\\ (\\kai peri hamartias\\).
 Condensed phrase, God sent his Son also concerning sin (our sin).
 \\Condemned sin in the flesh\\ (\\katekrine tn hamartian en ti\\
 \\sarki\\). First aorist active indicative of \\katakrin\\. He condemned
 the sin of men and the condemnation took place in the flesh of
 Jesus. If the article \\tn\\ had been repeated before \\en ti sarki\\
 Paul would have affirmed sin in the flesh of Jesus, but he
 carefully avoided that (Robertson, _Grammar_, p. 784).

04976
 \\The ordinance of the law\\ (\\to dikaima tou nomou\\). "The
 requirement of the law." \\Might be fulfilled\\ (\\hina plerthi\\).
 Purpose of the death of Christ by \\hina\\ and first aorist passive
 subjunctive of \\plro\\. Christ met it all in our stead
 # 3:21-26
 \\Not after the flesh, but after the Spirit\\ (\\m kata sarka alla\\
 \\kata pneuma\\). The two laws of life (\\kata sarka\\ in
 # 7:7-24
 \\kata pneuma\\
 # 8:1-11
 Most likely the Holy Spirit or else the renewed spirit of man.

04977
 \\Do mind\\ (\\phronousin\\). Present active indicative of \\phrone\\, to
 think, to put the mind (\\phrn\\) on. See
 # Mt 16:23; Ro 12:16
 For the contrast between \\sarx\\ and \\pneuma\\, see
 # Ga 5:16-24

04978
 \\The mind\\ (\\to phronma\\). The bent or will of the flesh is death as
 shown in
 # 7:7-24
 \\Life\\ (\\z\\). In contrast with "death." \\Peace\\ (\\eirn\\). As seen in
 # 5:1-5

04979
 \\Is not subject\\ (\\ouch hupotassetai\\). Present passive indicative of
 \\hupotass\\, late verb, military term for subjection to orders.
 Present tense here means continued insubordination. \\Neither\\
 \\indeed can it be\\ (\\oude gar dunatai\\). "For it is not even able to
 do otherwise." This helpless state of the unregenerate man Paul
 has shown above apart from Christ. Hope lies in Christ
 # 7:25
 and the Spirit of life
 # 8:2

04980
 \\Cannot please God\\ (\\thei aresai ou dunantai\\). Because of the
 handicap of the lower self in bondage to sin. This does not mean
 that the sinner has no responsibility and cannot be saved. He is
 responsible and can be saved by the change of heart through the
 Holy Spirit.

04981
 \\Not in the flesh\\ (\\ouk en sarki\\). Not sold under sin
 # 7:14
 any more. \\But in the spirit\\ (\\alla en pneumati\\). Probably, "in the
 Holy Spirit." It is not Pantheism or Buddhism that Paul here
 teaches, but the mystical union of the believer with Christ in
 the Holy Spirit. \\If so be that\\ (\\eiper\\). "If as is the fact" (cf.
 # 3:30
 \\The Spirit of Christ\\ (\\pneuma Christou\\). The same as "the Spirit
 of God" just before. See also
 # Php 1:19; 1Pe 1:11
 Incidental argument for the Deity of Christ and probably the
 meaning of
 # 2Co 3:18
 "the Spirit of the Lord." Condition of first class, assumed as
 true.

04982
 \\The body is dead\\ (\\to men sma nekron\\). Has the seeds of death in
 it and will die "because of sin." \\The spirit is life\\ (\\to de\\
 \\pneuma z\\). The redeemed human spirit. He uses \\z\\ (life)
 instead of \\zsa\\ (living), "God-begotten, God-sustained life"
 (Denney), if Christ is in you.

04983
 \\Shall quicken\\ (\\zopoisei\\). Future active indicative of \\zopoie\\,
 late verb from \\zopoios\\, making alive.
 See note on "1Co 15:22"
 \\Through his Spirit\\ (\\dia tou pneumatos\\). B D L have \\dia to pneuma\\
 (because of the Spirit). Both ideas are true, though the genitive
 is slightly more probably correct.

04984
 \\We are debtors\\ (\\opheiletai esmen\\).
 See note on "Ga 5:3"
 See note on "Ro 1:14"
 \\Not to the flesh\\ (\\ou ti sarki\\). Negative \\ou\\ goes with preceding
 verb and \\ti sarki\\, not with the infinitive \\tou zin\\.

04985
 \\Ye must die\\ (\\mellete apothnskein\\). Present indicative of \\mell\\,
 to be about to do and present active infinitive of \\apothnsk\\, to
 die. "Ye are on the point of dying." Eternal death. \\By the\\
 \\spirit\\ (\\pneumati\\). Holy Spirit, instrumental case. \\Ye shall live\\
 (\\zsesthe\\). Future active indicative of \\za\\. Eternal life.

04986
 \\Sons of God\\ (\\huioi theou\\). In the full sense of this term. In
 verse
 # 16
 we have \\tekna theou\\ (children of God). Hence no great distinction
 can be drawn between \\huios\\ and \\teknon\\. The truth is that \\huios\\
 is used in various ways in the New Testament. In the highest
 sense, not true of any one else, Jesus Christ is God's Son
 # 8:3
 But in the widest sense all men are "the offspring" (\\genos\\) of
 God as shown in
 # Ac 17:28
 by Paul. But in the special sense here only those are "sons of
 God" who are led by the Spirit of God, those born again (the
 second birth) both Jews and Gentiles, "the sons of Abraham"
 (\\huioi Abraam\\,
 # Ga 3:7
 the children of faith.

04987
 \\The spirit of adoption\\ (\\pneuma huiothesias\\). See on this term
 \\huiothesia\\,
 # Ga 4:5
 Both Jews and Gentiles receive this "adoption" into the family of
 God with all its privileges. "\\Whereby we cry, Abba, Father\\" (\\en\\
 \\hi krazomen Abb ho patr\\). See
 # Ga 4:6
 for discussion of this double use of Father as the child's
 privilege.

04988
 \\The Spirit himself\\ (\\auto to pneuma\\). The grammatical gender of
 \\pneuma\\ is neuter as here, but the Greek used also the natural
 gender as we do exclusively as in
 # Joh 16:13
 \\ekeinos\\ (masculine \\he\\), \\to pneuma\\ (neuter). See also
 # Joh 16:26
 (\\ho--ekeinos\\). It is a grave mistake to use the neuter "it" or
 "itself" when referring to the Holy Spirit. \\Beareth witness with\\
 \\our spirit\\ (\\summarturei ti pneumati hmn\\).
 See note on "Ro 2:15"
  for this verb with associative instrumental case. See
 # 1Jo 5:10
 for this double witness.

04989
 \\Joint-heirs with Christ\\ (\\sunklronomoi Christou\\). A late rare
 double compound, in Philo, an Ephesian inscription of the
 imperial period (Deissmann, _Light from the Ancient East_, p.
 92), papyri of the Byzantine period. See
 # 8:29
 for this idea expanded. Paul is fond of compounds of \\sun\\, three
 in this verse (\\sunklronomoi, sunpaschmen, sundoxasthmen\\). The
 last (first aorist passive subjunctive of \\sundoxaz\\ with \\hina\\
 (purpose), late and rare, here only in N.T.

04990
 \\To us-ward\\ (\\eis hms\\). We shall be included in the radiance of
 the coming glory which will put in the shadow the present
 sufferings. Precisely the same idiom here with \\mellousan doxan\\
 (aorist passive infinitive of \\apokaluphthnai\\) occurs in
 # Ga 3:23
 with \\mellousan pistin\\, which see.

04991
 \\The earnest expectation of creation\\ (\\h apokaradokia ts\\
 \\ktises\\). This substantive has so far been found nowhere save
 here and
 # Php 1:20
 though the verb \\apokaradoke\\ is common in Polybius and Plutarch.
 Milligan (_Vocabulary_) thinks that Paul may have made the
 substantive from the verb. It is a double compound (\\apo\\, off
 from, \\kara\\, head, \\doke\\, Ionic verb, to watch), hence to watch
 eagerly with outstretched head. \\Waiteth for\\ (\\apekdechetai\\).
 See note on "1Co 1:7"
 See note on "Ga 5:5"
  for this rare word (possibly formed by Paul, Milligan). "To wait
 it out" (Thayer). \\The revealing of the sons of God\\ (\\tn\\
 \\apokalupsin tn huin tou theou\\). Cf.
 # 1Jo 3:2; 2Th 2:8; Col 3:4
 This mystical sympathy of physical nature with the work of grace
 is beyond the comprehension of most of us. But who can disprove
 it?

04992
 \\Was subjected\\ (\\hupetag\\). Second aorist passive indicative of
 \\hupatass\\ (cf. verse
 # 7
 \\To vanity\\ (\\ti mataiotti\\). Dative case. Rare and late word,
 common in LXX. From \\mataios\\, empty, vain.
 # Eph 4:17; 2Pe 2:18
 \\Not of its own will\\ (\\ouch hekousa\\). Common adjective, in N.T.
 only here and
 # 1Co 9:27
 It was due to the effect of man's sin. \\But by reason of him\\ (\\alla\\
 \\dia ton\\). Because of God. \\In hope that\\ (\\eph' helpidi hoti\\). Note
 the form \\helpidi\\ rather than the usual \\elpidi\\ and so \\eph'\\.
 \\Hoti\\ can be causal "because" instead of declarative "that."

04993
 \\The creation itself\\ (\\aut h ktisis\\). It is the hope of creation,
 not of the Creator. Nature "possesses in the feeling of her
 unmerited suffering a sort of presentiment of her future
 deliverance" (Godet).

04994
 \\Groaneth and travaileth in pain\\ (\\sunstenazei kai sundinei\\). Two
 more compounds with \\sun\\. Both rare and both here alone in N.T.
 Nature is pictured in the pangs of childbirth.

04995
 \\The first fruits\\ (\\tn aparchn\\). Old and common metaphor. \\Of the\\
 \\Spirit\\ (\\tou pneumatos\\). The genitive of apposition. The Holy
 Spirit came on the great Pentecost and his blessings continue as
 seen in the "gifts" in
 # 1Co 12-14
 in the moral and spiritual gifts of
 # Ga 5:22
 And greater ones are to come
 # 1Co 15:44
 \\Even we ourselves\\ (\\kai autoi\\). He repeats for emphasis. We have
 our "groaning" (\\stenazomen\\) as well as nature. \\Waiting for\\
 (\\apekdechomenoi\\). The same verb used of nature in verse
 # 19
 \\Our adoption\\ (\\huiothesian\\). Our full "adoption" (see verse
 # 15
 "the redemption of our body" (\\tn apolutrsin tou smatos hmn\\).
 That is to come also. Then we shall have complete redemption of
 both soul and body.

04996
 \\For by hope were we saved\\ (\\ti gar elpidi esthmen\\). First
 aorist passive indicative of \\sz\\. The case of \\elpidi\\ is not
 certain, the form being the same for locative, instrumental and
 dative. Curiously enough either makes good sense in this context:
 "We were saved in hope, by hope, for hope" (of the redemption of
 the body).

04997
 \\With patience\\ (\\di' hupomons\\). Paul repeats the verb
 \\apekdechomai\\ of verse
 # 23

04998
 \\Helpeth our infirmity\\ (\\sunantilambanetai ti astheneii hmn\\).
 Present middle indicative of \\sunantilambanomai\\, late and striking
 double compound (Diodorus, LXX, Josephus, frequent in
 inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand
 together with, at the same time with one. Only twice in N.T.,
 here and
 # Lu 10:40
 in Martha's plea for Mary's help. Here beautifully Paul pictures
 the Holy Spirit taking hold at our side at the very time of our
 weakness (associative instrumental case) and before too late. \\How\\
 \\to pray\\ (\\to ti proseuxmetha\\). Articular clause object of
 \\oidamen\\ (we know) and indirect question with the deliberative
 aorist middle subjunctive \\proseuxmetha\\, retained in the indirect
 question. \\As we ought\\ (\\katho dei\\). "As it is necessary." How true
 this is of all of us in our praying. \\Maketh intercession\\
 (\\huperentugchanei\\). Present active indicative of late double
 compound, found only here and in later ecclesiastical writers,
 but \\entugchan\\ occurs in verse
 # 27
 (a common verb). It is a picturesque word of rescue by one who
 "happens on" (\\entugchanei\\) one who is in trouble and "in his
 behalf" (\\huper\\) pleads "with unuttered groanings" (instrumental
 case) or with "sighs that baffle words" (Denney). This is work of
 our Helper, the Spirit himself.

04999
 \\He that searcheth\\ (\\ho eraunn\\). God
 # 1Sa 16:7
 \\According to the will of God\\ (\\kata theon\\). See
 # 2Co 7:9-11
 for this phrase \\kata theon\\ (according to God). The Holy Spirit is
 the "other Paraclete"
 # Joh 14:16
 who pleads God's cause with us as Christ is our Paraclete with
 the Father
 # 1Jo 2:1
 But more is true as here, for the Holy Spirit interprets our
 prayers to God and "makes intercession for us in accord with
 God's will."
