05100
 \\First driven to him\\ (\\proedken auti\\). First aorist active
 indicative of \\prodidmi\\, to give beforehand or first. Old verb,
 here alone in N.T. From
 # Job 41:11
 but not like the LXX, Paul's own translation. \\Shall be\\
 \\recompensed\\ (\\antapodothsetai\\). First future passive of double
 compound \\antapodidmi\\, to pay back (both \\anti\\ and \\apo\\), old
 word in good sense, as here and
 # Lu 14:14; 1Th 3:9
 and in bad sense as
 # 2Th 1:6; Ro 12:19

05101
 \\Of him\\ (\\ex autou\\), \\through him\\ (\\di' autou\\), \\unto him\\ (\\eis\\
 \\auton\\). By these three prepositions Paul ascribes the universe
 (\\ta panta\\) with all the phenomena concerning creation,
 redemption, providence to God as the \\Source\\ (\\ex\\), the \\Agent\\
 (\\di\\), the \\Goal\\ (\\eis\\). \\For ever\\ (\\eis tous ainas\\). "For the
 ages." Alford terms this doxology in verses
 # 33-36
 "the sublimest apostrophe existing even in the pages of
 inspiration itself."

05102
 \\Therefore\\ (\\oun\\). This inferential participle gathers up all the
 great argument of chapters
 # 1-11
 Now Paul turns to exhortation (\\parakal\\), "I beseech you." \\By the\\
 \\mercies\\ (\\dia tn oiktirmn\\). "By means of the mercies of God" as
 shown in his argument and in our lives. See
 # 2Co 1:3
 for "the Father of mercies." \\To present\\ (\\parastsai\\). First
 aorist active infinitive of \\paristmi\\, for which verb see
 # 6:13
 a technical term for offering a sacrifice (Josephus, _Ant_. IV.
 6, 4), though not in the O.T. Used of presenting the child Jesus
 in the temple
 # Lu 2:22
 of the Christian presenting himself
 # Ro 6:13
 of God presenting the saved
 # Eph 5:27
 of Christ presenting the church
 # Col 1:28
 \\Bodies\\ (\\smata\\). So literally as in
 # 6:13,19; 2Co 5:10
 and in contrast with \\nous\\ (mind) in verse
 # 2
 \\A living sacrifice\\ (\\thusian zsan\\). In contrast with the
 Levitical sacrifices of slain animals. Cf.
 # 6:8,11,13
 Not a propitiatory sacrifice, but one of praise. \\Acceptable\\
 (\\euareston\\). "Well-pleasing."
 See note on "2Co 5:9"
 \\Which is your reasonable service\\ (\\tn logikn humn latreian\\).
 "Your rational (spiritual) service (worship)." For \\latreia\\,
 See note on "Ro 9:4"
 \\Logikos\\ is from \\logos\\, reason. The phrase means here "worship
 rendered by the reason (or soul)." Old word, in N.T. only here
 and
 # 1Pe 2:2
 \\to logikon gala\\ (not logical milk, but the milk nourishing the
 soul).

05103
 \\Be not fashioned\\ (\\m sunschmatizesthe\\). Present passive
 imperative with \\m\\, stop being fashioned or do not have the habit
 of being fashioned. Late Greek verb \\suschmatiz\\, to conform to
 another's pattern
 # 1Co 7:31; Php 2:7
 In N.T. only here and
 # 1Pe 1:14
 \\According to this world\\ (\\ti aini touti\\). Associative
 instrumental case. Do not take this age as your fashion plate. \\Be\\
 \\ye transformed\\ (\\metamorphousthe\\). Present passive imperative of
 \\metamorpho\\, another late verb, to transfigure as in
 # Mt 17:2
 # Mr 9:2
 # 2Co 3:18
 which see. On the distinction between \\schma\\ and \\morph\\, see
 # Php 2:7
 There must be a radical change in the inner man for one to live
 rightly in this evil age, "by the renewing of your mind" (\\ti\\
 \\anakainsei tou noos\\). Instrumental case. The new birth, the new
 mind, the new (\\kainos\\) man. \\That ye may prove\\ (\\eis to\\
 \\dokimazein\\). Infinitive of purpose with \\eis to\\, "to test" what is
 God's will, "the good and acceptable and perfect" (\\to agathon kai\\
 \\euareston kai teleion\\).

05104
 \\Not to think of himself more highly than he ought to think\\ (\\m\\
 \\huperphronein par' ho dei phronein\\). Indirect negative command
 after \\leg\\ (I say). Play on the two infinitives \\phronein\\, to
 think, and \\huperphronein\\ (old verb from \\huperphrn\\, over-proud,
 here only in N.T.) to "over-think" with \\par' ho\\ (beyond what)
 added. Then another play on \\phronein\\ and \\sphronein\\ (old verb
 from \\sphrn\\, sober-minded), to be in one's right mind
 # Mr 5:15; 2Co 5:13
 Self-conceit is here treated as a species of insanity. \\A measure\\
 \\of faith\\ (\\metron pistes\\). Accusative case, the object of the
 verb \\emerisen\\. Each has his gift from God
 # 1Co 3:5; 4:7
 There is no occasion for undue pride. \\To each man\\ (\\hekasti\\).
 Emphatic position before \\hs\\ (as) and emphasizes the diversity.

05105
 \\The same office\\ (\\tn autn praxin\\). Mode of acting or function.
 Cf.
 # Ac 19:18; Ro 8:13

05106
 \\And severally\\ (\\to de kath' heis\\). A difficult late idiom where
 the preposition \\kath'\\ (\\kata\\) is treated adverbially with no
 effect on the nominative case \\heis\\ like \\huper eg\\
 # 2Co 11:23
 So \\heis kath' heis\\
 # Mr 14:19
 and in Modern Greek \\katheis\\ as a distributive pronoun. But we
 have \\kath' hena\\ in
 # 1Co 14:31
 The use of the neuter article here \\to\\ with \\kath' heis\\ is probably
 the accusative of general reference, "as to each one."

05107
 \\Differing\\ (\\diaphora\\). Old adjective from \\diapher\\, to differ, to
 vary. So
 # Heb 9:10
 \\According to the proportion of our faith\\ (\\kata tn analogian ts\\
 \\pistes\\). The same use of \\pistis\\ (faith) as in verse
 # 3
 "the measure of faith." Old word. \\analogia\\ (our word "analogy")
 from \\analogos\\ (analogous, conformable, proportional). Here alone
 in N.T. The verb \\prophteumen\\ (present active volitive
 subjunctive, let us prophesy) must be supplied with which
 \\echontes\\ agrees. The context calls for the subjective meaning of
 "faith" rather than the objective and outward standard though
 \\pistis\\ does occur in that sense
 # Ga 1:23; 3:23

05108
 \\Let us give ourselves\\. There is no verb in the Greek. We must
 supply \\dmen heautous\\ or some such phrase. \\Or he that teacheth\\
 (\\eite ho didaskn\\). Here the construction changes and no longer
 do we have the accusative case like \\diakonian\\ (general word for
 Christian service of all kinds including ministers and deacons)
 as the object of \\echontes\\, but the nominative articular
 participle. A new verb must be supplied of which \\ho didaskn\\ is
 the subject as with the succeeding participles through verse
 # 8
 Perhaps in each instance the verb is to be repeated from the
 participle like \\didasket\\ here (let him teach) or a general term
 \\poieit\\ (let him do it) can be used for all of them as seems
 necessary before "with liberality" in verse
 # 8
 (\\en haplotti\\, in simplicity, for which word, see
 # Mt 6:22; 2Co 8:2; 9:11,13
 \\He that ruleth\\ (\\ho proistamenos\\). "The one standing in front" for
 which see
 # 1Th 5:12
 \\With diligence\\ (\\en spoudi\\). "In haste" as if in earnest
 # Mr 6:25; 2Co 7:11, 8:8,16
 from \\speud\\, to hasten. Again verse
 # 11
 \\With cheerfulness\\ (\\en hilarotti\\). Late word, only here in N.T.,
 from \\hilaros\\
 # 2Co 9:7
 cheerful, hilarious.

05109
05110
 \\Without hypocrisy\\ (\\anupokritos\\). Late double compound adjective
 for which see
 # 2Co 6:6
 Hypocritical or pretended love is no love at all as Paul
 describes \\agap\\ in
 # 1Co 13
 \\Abhor\\ (\\apostugountes\\). Old verb with intensive (\\apo\\) dislike,
 only here in N.T. The present active participle is here employed
 in the sense of the present active indicative as sometimes
 happens with the independent participle (Robertson, _Grammar_,
 pp. 1132ff.). This same idiom appears with \\kollmenoi\\ (cleaving)
 for which verb
 See note on "1Co 6:17"
 , with \\progoumenoi\\ (preferring) in verse
 # 10
 (old verb here only in N.T.), and with the participles in verses
 # 11-13
 and again in verses
 # 16-18
 One can supply \\este\\ if he prefers.

05111
 \\In love of the brethren\\ (\\ti philadelphii\\). Late word for
 brotherly love for which see
 # 1Th 4:9
 \\Tenderly affectioned\\ (\\philostorgoi\\). Old compound adjective from
 \\philos\\ and \\storg\\ (mutual love of parents and children), here
 alone in N.T.

05112
 \\Slothful\\ (\\oknroi\\). Old adjective from \\okne\\, to hesitate, to be
 slow. Slow and "poky" as in
 # Mt 25:26

05113
 \\Patient in tribulation\\ (\\ti thlipsei hupomenontes\\). So soon this
 virtue became a mark of the Christians.

05114
 \\Communicating\\ (\\koinnountes\\). "Contributing." From \\koinne\\ for
 which see
 # 2Co 9:13
 Paul had raised a great collection for the poor saints in
 Jerusalem. \\Given to hospitality\\ (\\tn philoxenian dikontes\\).
 "Pursuing (as if in a chase or hunt) hospitality" (\\philoxenia\\,
 old word from \\philoxenos\\, fond of strangers, \\philos\\ and \\xenos\\
 as in
 # 1Ti 3:2
 In N.T. only here and
 # Heb 13:2
 See
 # 2Co 3:1
 They were to pursue (\\dik\\) hospitality as their enemies pursued
 (\\dikontas\\) them.

05115
 \\And curse not\\ (\\kai m katarsthe\\). Present middle imperative with
 \\m\\. Like
 # Mt 5:44
 in spirit, not a quotation, but a reminiscence of the words of
 Jesus. The negative addition gives emphasis. See
 # Lu 6:28
 for the old verb \\kataraomai\\ from \\katara\\ (curse).

05116
 \\Rejoice\\ (\\chairein\\). Present active infinitive of \\chair\\, absolute
 or independent use of the infinitive as if a finite verb as
 occurs sometimes (Robertson, _Grammar_, pp. 1092ff.). Literally
 here, "Rejoicing with rejoicing people, weeping with weeping
 people."

05117
 \\Be of the same mind\\ (\\to auto phronountes\\). Absolute or
 independent use of the participle again as with all the
 participles through verse
 # 18
 "thinking the same thing." \\Set not your mind on high things\\ (\\m\\
 \\ta hupsla phronountes\\). "Not thinking the high things"
 (\\hupslos\\ from \\hupsos\\, height). Cf.
 # 1Co 13:5
 \\Condescend to things that are lowly\\ (\\tois tapeinois\\
 \\sunapagomenoi\\). "Be carried away with (borne along with) the
 lowly things" (in contrast with \\ta hupsla\\, though the
 associative instrumental case may be masculine, "with lowly men."
 See
 # Ga 2:13; 2Pe 3:17
 for the only other N.T. examples of this old verb. \\Be not wise\\
 (\\m ginesthe phronimoi\\). "Do not have the habit of becoming
 (\\ginesthe\\) wise in your own conceits" (\\par' heautois\\, beside
 yourselves). Note the imperative in the midst of infinitives and
 participles.

05118
 \\Render to no man\\ (\\mdeni apodidontes\\). "Giving back to no man."
 Independent participle again. \\Evil for evil\\ (\\kakon anti kakou\\).
 Directly opposite to the law of retaliation of the Pharisees as
 in
 # Mt 5:39; 1Th 5:15; 1Co 13:5
 \\Take thought of\\ (\\pronooumenoi\\). "Taking thought beforehand." Old
 word. See
 # 2Co 8:21

05119
 \\As much as in you lieth\\ (\\to ex humn\\). Accusative of general
 reference, "so far as what proceeds from you" ("the from you
 part"). See \\to kat' eme\\ in
 # 1:15
 This phrase explains "if it be possible" (\\ei dunaton\\). "All
 _your_ part is to be peace" (Alford). For "be at peace"
 (\\eirneuontes\\) see
 # 2Co 13:11

05120
 \\Avenge not\\ (\\m ekdikountes\\). Independent participle again of late
 verb \\ekdike\\ from \\ekdikos\\, exacting justice
 # 13:4
 See already
 # Lu 18:5; 2Co 10:6
 \\But give place unto wrath\\ (\\alla dote topon ti orgi\\). Second
 aorist active imperative of \\didmi\\, to give. "Give room for the
 (note article as in
 # 5:9; 1Th 2:16
 wrath" of God instead of taking vengeance in your own hands. See
 # Eph 4:27
 for \\didote topon\\. Paul quotes
 # De 32:35
 (the Hebrew rather than the LXX). So have
 # Heb 10:30
 and the Targum of Onkelos, but the relation between them and Paul
 we cannot tell. Socrates and Epictetus condemned personal
 vindictiveness as Paul does here. \\I will recompense\\ (\\antapods\\).
 Future active of the double compound verb quoted also in
 # 11:35

05121
 \\Feed him\\ (\\psmize auton\\). Quotation from LXX text of
 # Pr 25:21
 Present active imperative of verb from \\psmos\\, a morsel, and so
 to feed crumbs to babies, then to feed in general. In N.T. only
 here and
 # 1Co 13:3
 \\Thou shalt heap\\ (\\sreuseis\\). Future active of old verb \\sreu\\
 from \\sros\\, a heap. In N.T. only here and
 # 2Ti 3:6
 \\Coals of fire\\ (\\anthrakas puros\\). That is, burning or live coals.
 \\Anthrax\\ (our "anthracite") is an old word, only here in N.T. It
 is a metaphor for keen anguish. The Arabs have a proverb "coals
 in the heart," "fire in the liver." Such kindness may lead to
 repentance also.

05122
 \\Be not overcome of evil\\ (\\m nik hupo tou kakou\\). Present passive
 imperative of \\nika\\, to conquer. "Stop being conquered by the
 evil (thing or man)," \\But overcome evil with good\\ (\\alla nika en\\
 \\ti agathi to kakon\\). "But keep on conquering the evil in the
 good." Drown the evil in the good. Seneca: _Vincit malos pertinax
 bonitas_.

05123
 \\Every soul\\ (\\psa psuch\\). As in
 # 2:9; Ac 2:43
 A Hebraism for \\ps anthrpos\\ (every man). \\To the higher powers\\
 (\\exousiais huperechousais\\). Abstract for concrete. See
 # Mr 2:10
 for \\exousia\\. \\Huperech\\ is an old verb to have or hold over, to be
 above or supreme, as in
 # 1Pe 2:13
 \\Except by God\\ (\\ei m hupo theou\\). So the best MSS. rather than
 \\apo theou\\ (from God). God is the author of order, not anarchy.
 \\The powers that be\\ (\\hai ousai\\). "The existing authorities"
 (supply \\exousiai\\). Art ordained (\\tetagmenai eisin\\). Periphrastic
 perfect passive indicative of \\tass\\, "stand ordained by God."
 Paul is not arguing for the divine right of kings or for any
 special form of government, but for government and order. Nor
 does he oppose here revolution for a change of government, but he
 does oppose all lawlessness and disorder.

05124
 \\He that resisteth\\ (\\ho antitassomenos\\). Present middle articular
 participle of \\antitass\\, old verb to range in battle against as
 in
 # Ac 18:6
 "he that lines himself up against." \\Withstandeth\\ (\\anthestken\\).
 Perfect active indicative of \\anthistmi\\ and intransitive, "has
 taken his stand against." \\The ordinance of God\\ (\\ti tou theou\\
 \\diatagi\\). Late word, but common in papyri (Deissmann, _Light,
 etc._, p. 89), in N.T. only here and
 # Ac 7:53
 Note repetition of root of \\tass\\. \\To themselves\\ (\\heautois\\).
 Dative of disadvantage. See
 # Mr 12:40
 for "shall receive a judgment" (\\krina lmpsontai\\). Future middle
 of \\lamban\\.

05125
 \\A terror\\ (\\phobos\\). This meaning in
 # Isa 8:13
 Paul does not approve all that rulers do, but he is speaking
 generally of the ideal before rulers. Nero was Emperor at this
 time. \\From the same\\ (\\ex auts\\). "From it" (\\exousia\\, personified
 in verse
 # 4

05126
 \\A minister of God\\ (\\theou diakonos\\). General sense of \\diakonos\\. Of
 course even Nero was God's minister "to thee (\\soi\\ ethical dative)
 for good (\\eis to agathon\\, for the good)." That is the ideal, the
 goal. \\Beareth\\ (\\phorei\\). Present active indicative of \\phore\\, old
 frequentative form of \\pher\\, to bear, to wear. \\But if thou do\\
 (\\ean de poiis\\). Condition of third class, \\ean\\ and present active
 subjunctive of \\poie\\, "if thou continue to do." \\Sword\\
 (\\machairan\\). Symbol of authority as to-day policemen carry clubs
 or pistols. "The Emperor Trajan presented to a provincial
 governor on starting for his province, a dagger, with the words,
 '_For me_. If I deserve it, _in_ me'" (Vincent). \\An avenger\\
 (\\ekdikos\\). Old adjective from \\ek\\ and \\dik\\ (right), "outside of
 penalty," unjust, then in later Greek "exacting penalty from
 one," in N.T. only here and
 # 1Th 4:6

05127
 \\Ye must needs\\ (\\anagk\\). "There is necessity," both because of the
 law and because of conscience, because it is right
 # 2:15; 9:1

05128
 \\Ye pay\\ (\\teleite\\). Present active indicative (not imperative) of
 \\tele\\, to fulfil. \\Tribute\\ (\\phorous\\). Old word from \\pher\\, to
 bring, especially the annual tax on lands, etc.
 # Lu 20:22; 23:1
 Paying taxes recognizes authority over us. \\Ministers of God's\\
 \\service\\ (\\leitourgoi theou\\). Late word for public servant (unused
 \\leitos\\ from Attic \\les\\, people, and \\erg\\, to work). Often used
 of military servants, servants of the king, and temple servants
 # Heb 8:2
 Paul uses it also of himself as Christ's \\leitourgos\\
 # Ro 15:16
 and of Epaphroditus as a minister to him
 # Php 2:25
 See \\theou diakonos\\ in verse
 # 4
 \\Attending continually\\ (\\proskarterountes\\). Present active
 participle of the late verb \\proskartere\\ (\\pros\\ and \\kartere\\
 from \\kartos\\ or \\kratos\\, strength) to persevere.
 See note on "Ac 2:42"
 See note on "Ac 8:13"

05129
 \\Dues\\ (\\opheilas\\). Debts, from \\opheil\\, to owe. Often so in the
 papyri, though not in Greek authors. In N.T. only here,
 # Mt 18:32; 1Co 7:3
 Paying debts needs emphasis today, even for ministers. \\To whom\\
 \\tribute is due\\ (\\ti ton phoron\\). We must supply a participle with
 the article \\ti\\ like \\apaitounti\\ ("to the one asking tribute"). So
 with the other words (to whom custom, \\ti to telos apaitounti\\; to
 whom fear, \\ti ton phobon apaitounti\\; to whom honour, \\ti tn\\
 \\timn apaitounti\\). \\Phoros\\ is the tribute paid to a subject nation
 # Lu 20:22
 while \\telos\\ is tax for support of civil government
 # Mt 17:25

05130
 \\Save to love one another\\ (\\ei m to alllous agapin\\). "Except the
 loving one another." This articular infinitive is in the
 accusative case the object of \\opheilete\\ and partitive apposition
 with \\mden\\ (nothing). This debt can never be paid off, but we
 should keep the interest paid up. \\His neighbour\\ (\\ton heteron\\).
 "The other man," "the second man." "Just as in the relations of
 man and God \\pistis\\ has been substituted for \\nomos\\, so between man
 and man \\agap\\ takes the place of definite legal relations"
 (Sanday and Headlam). See
 # Mt 22:37-40
 for the words of Jesus on this subject. Love is the only solution
 of our social relations and national problems.

05131
 \\For this\\ (\\to gar\\). For the article (\\to\\) pointing to a sentence
 see
 # 8:26
 here to the quotation. The order of the commandments here is like
 that in
 # Lu 18:20; Jas 2:11
 and in B for
 # De 5
 but different from that of the Hebrew in
 # Ex 20; De 5
 The use of \\ou\\ with the volitive future in prohibitions in place
 of \\m\\ and the imperative or subjunctive is a regular Greek idiom.
 \\And if there be any other\\ (\\kai ei tis hetera\\). Paul does not
 attempt to give them all. \\It is summed up\\ (\\anakephalaioutai\\).
 Present passive indicative of \\anakephalaio\\, late literary word
 or "rhetorical term" (\\ana, kephalaion\\, head or chief as in
 # Heb 8:1
 Not in the papyri, but \\kephalaion\\, quite common for sum or
 summary. In N.T. only here and
 # Eph 1:10
 \\Namely\\ (\\en ti\\). See \\to gar\\ at the beginning of the verse, though
 omitted by B F. The quotation is from
 # Le 19:18
 Quoted in
 # Mt 5:43; 22:39; Mr 12:31; Lu 10:27; Ga 5:14; Jas 2:8
 it is called \\basilikos nomos\\ (royal law). \\Thy neighbour\\ (\\ton\\
 \\plsion sou\\). \\Plsion\\ is an adverb and with the article it means
 "the one near thee."
 See note on "Mt 5:43"

05132
 \\The fulfilment of the law\\ (\\plrma nomou\\). "The filling up or
 complement of the law" like \\peplrken\\ (perfect active indicative
 of \\plro\\, stands filled up) in verse
 # 8
 See
 # 1Co 13
 for the fuller exposition of this verse.

05133
 \\And this\\ (\\kai touto\\). Either nominative absolute or accusative of
 general reference, a common idiom for "and that too"
 # 1Co 6:6,8
 etc.). \\Knowing\\ (\\eidotes\\). Second perfect active participle,
 nominative plural without a principal verb. Either we must supply
 a verb like \\poismen\\ (let us do it) or \\poisate\\ (do ye do it) or
 treat it as an independent participle as in
 # 12:10
 \\The season\\ (\\ton kairon\\). The critical period, not \\chronos\\ (time
 in general). \\High time\\ (\\hra\\). Like our the "hour" has come, etc.
 MSS. vary between \\hmas\\ (us) and \\hums\\ (you), accusative of
 general reference with \\egerthnai\\ (first aorist passive
 infinitive of \\egeir\\, to awake, to wake up), "to be waked up out
 of sleep" (\\ex hupnou\\). \\Nearer to us\\ (\\egguteron hmn\\). Probably
 so, though \\hmn\\ can be taken equally well with \\h stria\\ (our
 salvation is nearer). Final salvation, Paul means, whether it
 comes by the second coming of Christ as they all hoped or by
 death. It is true of us all.

05134
 \\Is far spent\\ (\\proekopsen\\). First aorist active indicative of
 \\prokopt\\, to cut forward, to advance, old word for making
 progress. See
 # Lu 2:52; Ga 1:14; 2Ti 2:16; 3:9
 \\Is at hand\\ (\\ggiken\\). Perfect active indicative, "has drawn
 nigh." Vivid picture for day-break. \\Let us therefore cast off\\
 (\\apothmetha oun\\). Aorist middle subjunctive (volitive) of
 \\apotithmi\\, to put off from oneself "the works of darkness" (\\ta\\
 \\erga tou skotous\\) as we do our night-clothes. \\Let us put on\\
 (\\endusmetha\\). Aorist middle subjunctive (volitive) of \\endu\\, to
 put on. For this same contrast between putting off (\\apotithmi\\
 and \\apekdu\\) and putting on (\\endu\\) see
 # Col 3:8-12
 \\The armour of light\\ (\\ta hopla tou photos\\). The weapons of light,
 that belong to the light (to the day time). For the metaphor of
 the Christian armour see
 # 1Th 5:8; 2Co 6:7; Ro 6:13; Eph 6:13

05135
 \\Honestly\\ (\\euschmons\\). Paul is fond of the metaphor "walk"
 (\\peripate\\), 33 times though not in the Pastoral Epistles. This
 old adverb (from \\euschmn\\, graceful) occurs also in
 # 1Th 4:12; 1Co 14:40
 The English word "honest" means honourable (Latin _honor_) and so
 decent. Wycliff translates
 # 1Co 12:32
 by "unhonest," "honesty," "honest" for "less honourable, honour,
 honourable." \\Not in revelling\\ (\\m kmois\\). Plural "revellings."
 See note on "Ga 5:21"
 \\Drunkenness\\ (\\methais\\). Plural again, "drunkennesses."
 See note on "Ga 5:21"
 \\In chambering\\ (\\koitais\\). Plural also.
 See note on "Ro 9:10"
 \\Wantonness\\ (\\aselgeiais\\). Plural likewise.
 See note on "2Co 12:21"
 See note on "Ga 5:19"
 \\Not in strife and jealousy\\ (\\m eridi kai zli\\). Singular here,
 but some MSS. have the plural like the previous words.
 Quarrelling and jealousy go with the other vices (Shedd).

05136
 \\But ye on\\ (\\endusasthe\\). The same metaphor as in verse
 # 12
 The Lord Jesus Christ is the garment that we all need. See
 # Ga 3:27
 with baptism as the symbol. \\Provision\\ (\\pronoian\\). Old word for
 forethought (from \\pronoos\\). In N.T. only here and
 # Ac 24:2
 \\For the flesh\\ (\\ts sarkos\\). Objective genitive. \\To fulfil the\\
 \\lusts thereof\\ (\\eis epithumias\\). "For lusts." No verb.

05137
 \\Him that is weak\\ (\\ton asthenounta\\).
 See note on "1Co 8:7"
 ... through verse 12
 See note on "1Co 9:22"
 See note on "Ro 4:19"
 \\Receive ye\\ (\\proslambanesthe\\). Present middle imperative
 (indirect), "take to yourselves." \\Yet not to doubtful\\
 \\disputations\\ (\\m eis diakriseis dialogismn\\). "Not for decisions
 of opinions." Note \\dia\\ (between, two or \\duo\\) in both words.
 Discriminations between doubts or hesitations. For \\diakrisis\\, see
 # 1Co 12:10; Heb 5:14
 (only N.T. examples). For \\dialogismos\\ see
 # Lu 2:35; 24:38; Php 2:14
 The "strong" brother is not called upon to settle all the
 scruples of the "weak" brother. But each takes it on himself to
 do it.

05138
 \\One man\\ (\\hos men\\). "This one," demonstrative pronoun \\hos\\ with
 \\men\\. \\Hath faith\\ (\\pisteuei\\). Like \\echei pistin\\
 # Ac 14:9
 \\But he that is weak\\ (\\ho de asthenn\\). One would expect \\hos de\\
 (but that one) in contrast with \\hos men\\. \\Ho\\ is demonstrative with
 \\de\\ sometimes, but here is probably just the article with
 \\asthenn\\. \\Herbs\\ (\\lachana\\). From \\lachan\\, to dig. Hence garden
 herbs or vegetables. Denney feels certain that Paul has in mind a
 party of vegetarians in Rome.

05139
 \\Set at nought\\ (\\exoutheneit\\). Present active imperative of
 \\exouthene\\, to treat as nothing and so with contempt
 # Lu 23:11; 1Th 5:20
 \\Judge\\ (\\krinet\\). Present active imperative of \\krin\\, criticize.
 One side (the meat-eaters) despises the vegetarians, while the
 vegetarians criticize the meat-eaters. \\Received him\\ (\\auton\\
 \\proselabeto\\). Aorist middle (indirect) of \\proslamban\\, same verb
 used in verse
 # 1
 God took both sides into his fellowship without requiring that
 they be vegetarians or meat-eaters.

05140
 \\Who art thou?\\ (\\su tis ei?\\). Proleptic position of \\su\\, "thou who
 art thou?" \\The servant of another\\ (\\allotrion oiketn\\). Not
 another (\\allon\\) servant (household servant, \\oiketn\\), but
 "another's servant." For the adjective \\allotrios\\, see
 # Lu 16:12; 2Co 10:15
 \\Shall be made to stand\\ (\\stathsetai\\). Future passive of \\histmi\\.
 In spite of your sharp criticisms of one another. \\Hath power\\
 (\\dunatei\\). Verb found only in Paul
 # 2Co 9:8; 13:3; Ro 14:4
 from verbal adjective \\dunatos\\.

05141
 \\One man\\ (\\hos men\\), \\another\\ (\\hos de\\). Regular idiom of contrasted
 demonstratives (this one, that one). \\One day above another\\
 (\\hmeran par' hmeran\\). "Day beyond day." For this use of \\para\\
 (beside) in comparison see
 # 1:25; Lu 13:2
 \\Be fully assured\\ (\\plrophoreisth\\). Present passive imperative of
 \\plrophore\\, late compound verb for which
 See note on "Lu 1:1"
 See note on "Ro 4:21"
 \\In his own mind\\ (\\en ti idii noi\\). Intelligent and honest
 decision according to the light possessed by each.

05142
 \\Regardeth\\ (\\phronei\\). "Thinks of," "esteems," "observes," "puts
 his mind on" (from \\phrn\\, mind). The Textus Receptus has also "he
 that regardeth not," but it is not genuine. \\Unto the Lord\\
 (\\kurii\\). Dative case. So as to \\ti thei\\ (unto God). He eats
 unto the Lord, he eats not unto the Lord. Paul's principle of
 freedom in non-essentials is most important. The Jewish
 Christians still observed the Seventh day (the Sabbath). The
 Gentile Christians were observing the first day of the week in
 honour of Christ's Resurrection on that day. Paul pleads for
 liberty.

05143
 \\To himself\\ (\\heauti\\). Dative of advantage again. But to the Lord
 as he shows in verse
 # 8
 Life and death focus in the Lord.

05144
 \\Whether--or\\ (\\ean te--ean te\\). "Both if--and if" (condition of
 third class with present subjunctive (\\zmen--apothnskmen\\). Both
 living and dying are "to the Lord." Paul repeats the idiom (\\ean\\
 \\te--ean te\\) with the conclusion "we are the Lord's (\\tou kuriou\\
 \\esmen\\). Predicate genitive, "we belong to the Lord."

05145
 \\And lived again\\ (\\kai ezsen\\). First ingressive aorist active
 indicative of \\za\\, "he came to life." \\Might be lord of\\
 (\\kurieusei\\). Ingressive aorist active subjunctive of \\kurieu\\,
 "become Lord of." Purpose clause with \\hina\\ (that). Old verb from
 \\kurios\\, lord. See
 # Lu 22:25; Ro 6:9

05146
 \\But thou, why dost thou judge?\\ (\\su de ti su krineis?\\). Referring
 to the conduct of the "weak" brother in verse
 # 3
 \\Or thou again\\ (\\ kai su\\). Referring to the "strong" brother.
 \\Shall stand before\\ (\\parastsometha\\). Future middle of \\paristmi\\
 and intransitive, to stand beside (\\para\\) with the locative case
 (\\ti bemati\\, the judgment seat) as in
 # Ac 27:24
 See the same figure of God in
 # 2Co 5:10

05147
 \\As I live\\ (\\z eg\\). "I live." The LXX here
 # Isa 45:23
 has \\kat' emautou omnnu\\, "I swear by myself." \\Shall confess to\\
 \\God\\ (\\exomologsetai ti thei\\). Future middle of \\exomologe\\, to
 confess openly (\\ex\\) with the accusative as in
 # Mt 3:6
 With the dative as here the idea is to give praise to, to give
 gratitude to
 # Mt 11:25

05148
 \\Shall give account\\ (\\logon dsei\\). So Aleph A C rather than
 \\apodsei\\ of Textus Receptus. Common use of \\logos\\ for account
 (bookkeeping, ledger) as in
 # Lu 16:2

05149
 \\Let us not therefore judge one another any more\\ (\\mketi oun\\
 \\alllous krinmen\\). Present active subjunctive (volitive). "Let
 us no longer have the habit of criticizing one another." A
 wonderfully fine text for modern Christians and in harmony with
 what the Master said
 # Mt 7:1
 \\That no man put a stumbling block in his brother's way or an\\
 \\occasion of falling\\ (\\to m tithenai proskomma ti adelphi \\
 \\skandalon\\). Articular present active infinitive of \\tithmi\\ in
 apposition with \\touto\\, accusative case after \\krinate\\: "Judge this
 rather, the not putting a stumbling block (see
 # 9:32
 for \\proskomma\\) or a trap (\\skandalon\\,
 # 9:33
 for his brother" (\\adelphi\\, dative of disadvantage).
