Romans 1:1-17, Greek Text

... in the name of the Father, and of the Son, and of the Holy Ghost.  Amen.  Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us.  Amen.  Glory to You, our God, Glory to You.

O Heavenly King, the Comforter, the Spirit of truth, You are everywhere and fill all things, Treasury of blessings, and Giver of life: come and abide in us, and cleanse us from every impurity, and save our souls, O Good One.

Holy God, Holy Mighty, Holy Immortal, have mercy on us (three times).

Glory be to the Father, and to the Son, and to the Holy Ghost, as it is now, was in the beginning, and ever shall be, world without end.  Amen.

The Epistle

Romans 1:1-17

₁ Παῦλος[1] δοῦλος[2] Χριστοῦ[3] Ἰησοῦ[4] [5], κλητὸς[6] ἀπόστολος[7], ἀφωρισμένος[8] εἰς[9] εὐαγγέλιον[10] Θεοῦ[11].  ₂ ὃ[12] προεπηγγείλατο[13] διὰ[14] τῶν προφητῶν[15] Αὐτοῦ[16] ἐν[17] Γραφαῖς[18] ἁγίαις[19], ₃ περὶ[20] τοῦ Υἱοῦ[21] Αὐτοῦ¹⁶, τοῦ γενομένου[22] ἐκ[23] σπέρματος[24] Δαυὶδ[25] κατὰ[26] σάρκα[27], ₄ τοῦ ὁρισθέντος[28] Υἱοῦ²¹ Θεοῦ¹¹ ἐν¹⁷ δυνάμει[29] κατὰ²⁶ Πνεῦμα[30] ἁγιωσύνης^{19 [31]} ἐξ²³ ἀναστάσεως[32] νεκρῶν[33], Ἰησοῦ⁴ Χριστοῦ³ τοῦ Κυρίου [34] ἡμῶν[35],[36] ₅ δι’¹⁴ Οὗ¹² ἐλάβομεν[37] χάριν[38] καὶ[39] ἀποστολὴν⁷ [40] εἰς⁹ ὑπακοὴν[41] πίστεως[42] ἐν¹⁷ πᾶσιν[43] τοῖς ἔθνεσιν[44] ὑπὲρ[45] τοῦ ὀνόματος[46] Αὐτοῦ¹⁶, ₆ ἐν¹⁷ Οἷς^{12 [47]} ἐστε[48] καὶ³⁹ ὑμεῖς[49] κλητοὶ⁶ Ἰησοῦ⁴ Χριστοῦ³,

₇ πᾶσιν⁴³ τοῖς οὖσιν⁴⁸ ἐν¹⁷ Ῥώμῃ[50] ἀγαπητοῖς[51] Θεοῦ¹¹, κλητοῖς⁶ ἁγίοις¹⁹,

Χάρις³⁸ ὑμῖν⁴⁹ καὶ³⁹ εἰρήνη[52] ἀπὸ[53] Θεοῦ¹¹ Πατρὸς[54] ἡμῶν³⁵ καὶ³⁹ Κυρίου³⁴ Ἰησοῦ⁴ Χριστοῦ³.

₈  Πρῶτον[55] μὲν[56] εὐχαριστῶ[57] τῷ Θεῷ¹¹ μου³⁵ διὰ¹⁴ Ἰησοῦ⁴ Χριστοῦ³ περὶ²⁰ [58] πάντων⁴³ ὑμῶν⁴⁹, ὅτι[59] ἡ πίστις⁴² ὑμῶν⁴⁹ καταγγέλλεται[60] ἐν¹⁷ ὅλῳ[61] τῷ κόσμῳ[62].  ₉ μάρτυς[63] γάρ[64] μού³⁵ ἐστιν⁴⁸ ὁ Θεός¹¹, ᾧ¹² λατρεύω[65] ἐν¹⁷ τῷ πνεύματί³⁰ μου³⁵ ἐν¹⁷ τῷ εὐαγγελίῳ¹⁰ τοῦ Υἱοῦ²¹ Αὐτοῦ¹⁶, ὡς¹² ἀδιαλείπτως[66] μνείαν[67] ὑμῶν⁴⁹ ποιοῦμαι[68] ₁₀ πάντοτε⁴³ ἐπὶ[69] τῶν προσευχῶν[70] μου³⁵, δεόμενος[71] εἴ[72] πως[73] ἤδη[74] ποτὲ[75] εὐοδωθήσομαι[76] ἐν¹⁷ τῷ θελήματι[77] τοῦ Θεοῦ¹¹ ἐλθεῖν[78] πρὸς[79] ὑμᾶς⁴⁹.  ₁₁ ἐπιποθῶ[80] γὰρ⁶⁴ ἰδεῖν[81] ὑμᾶς⁴⁹, ἵνα[82] τι[83] μεταδῶ[84] χάρισμα³⁸ ὑμῖν⁴⁹ πνευματικὸν³⁰ εἰς⁹ τὸ στηριχθῆναι[85] ὑμᾶς⁴⁹.

₁₂ τοῦτο[86] δέ[87] ἐστιν⁴⁸ συμπαρακληθῆναι[88] ἐν¹⁷ ὑμῖν⁴⁹ διὰ¹⁴ τῆς ἐν¹⁷ ἀλλήλοις[89] πίστεως⁴² ὑμῶν⁴⁹ τε[90] καὶ³⁹ ἐμοῦ³⁵.

₁₃ Οὐ[91] θέλω⁷⁷ δὲ⁸⁷ ὑμᾶς⁴⁹ ἀγνοεῖν[92], ἀδελφοί[93], ὅτι⁵⁹ πολλάκις[94] προεθέμην[95] ἐλθεῖν⁷⁸ πρὸς⁷⁹ ὑμᾶς⁴⁹, καὶ³⁹ ἐκωλύθην[96] ἄχρι[97] τοῦ δεῦρο[98], ἵνα⁸² τινὰ⁸³ καρπὸν[99] σχῶ[100] καὶ³⁹ ἐν¹⁷ ὑμῖν⁴⁹ καθὼς[101] καὶ³⁹ ἐν¹⁷ τοῖς λοιποῖς[102] ἔθνεσιν⁴⁴.  ₁₄ Ἕλλησίν[103] τε⁹⁰ καὶ³⁹ βαρβάροις[104], σοφοῖς[105] τε⁹⁰ καὶ³⁹ ἀνοήτοις[106] ὀφειλέτης[107] εἰμί⁴⁸·₁₅ οὕτως⁸⁶ τὸ κατ᾽²⁶ ἐμὲ³⁵ πρόθυμον[108] καὶ³⁹ ὑμῖν⁴⁹ τοῖς ἐν¹⁷ Ῥώμῃ⁵⁰ εὐαγγελίσασθαι¹⁰:

₁₆ Οὐ⁹¹ γὰρ⁶⁴ ἐπαισχύνομαι[109] τὸ εὐαγγέλιον¹⁰ [110], δύναμις²⁹ γὰρ⁶⁴ Θεοῦ¹¹ ἐστιν⁴⁸ εἰς⁹ σωτηρίαν[111] παντὶ⁴³ τῷ πιστεύοντι⁴², Ἰουδαίῳ[112] τε⁹⁰ [113] καὶ³⁹ Ἕλληνι¹⁰³: ₁₇ δικαιοσύνη[114] γὰρ⁶⁴ Θεοῦ¹¹ ἐν¹⁷ αὐτῷ¹⁶ ἀποκαλύπτεται[115] ἐκ²³ πίστεως⁴² εἰς⁹ πίστιν⁴², καθὼς¹⁰¹ γέγραπται¹⁸,

Ὁ δὲ⁸⁷ δίκαιος¹¹⁴ ἐκ²³ πίστεως⁴² ζήσεται[116].[117]

[118]

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[1] Παῦλος, masculine nominative singular noun, a proper name Παῦλος, ου, ὁ: Paul.  Acts, Chapters 13 through 28.  Peter, Philip, Stephen, and others dominate the first twelve chapters of Acts.  The last chapters of Acts read like a life history of Paul.

[2] Δοῦλος, masculine nominative singular adjective δοῦλος, ου, ὁ: servant, slave.  Romans 1:1; 6:16, 17, 20.  Slavery was certainly known in the first century; yet the cruelty of modern practice appears to be mostly unknown in the Bible; such cruelty was forbidden among the Jews.  The term slave of God refers to the prophetic office: a slave of God is a bearer of His Word.

[3] Χριστοῦ, masculine genitive singular titular adjective or noun χριστός, ου, ὁ from χρίω: to anoint; Χριστός: the Anointed, Christ, Messiah, the One, Who by anointing, is the designated king, priest, and prophet.  Romans 1:1, 3, 6, 7, 8; a total of 67 times in Romans, more than any book other than 1 Corinthians.

[4] Ἰησοῦ, masculine genitive singular noun, a proper name Ἰησοῦς, ου, ὁ: Jesus, Joshua; from Hebrew for Savior; in Greek, Σωτήρ.  Romans 1:1, 3, 6, 7, 8; a total of 38 times in Romans.

[5] Tregelles (1813-1875), and the NIV (1973-1978) have Χριστοῦ Ἰησοῦ; Westcott (1825-1901) and Hort (1828-1892); as well as Robinson (contemporary) and Pierpont (1915-2003) have Ἰησοῦ Χριστοῦ.  The difference in word order between Ἰησοῦ Χριστοῦ (B) and Ἰησοῦ Χριστοῦ Ἰησοῦ (many other texts) is not significant.  The fact that the Alexandrian text type is divided indicates that this is a matter of local style.  Some cultures prefer last names first (Bond, James Bond), while other cultures prefer first names first (James Bond).  Similarly, some cultures prefer titles first (King Henry VIII), while other cultures prefer titles last (Henry VIII, King).  American Bibles should be translated Jesus Christ.  English readers may be more comfortable with Christ Jesus.  It is a local idiomatic issue, not a serious translatable difference.  The Byzantine text type simply preserves the style that was more popular in Byzantium, Constantinopolitan scholarly circles.

[6] Κλητὸς, κλητοὶ, κλητοῖς, masculine nominative singular, nominative plural, and dative plural (respectively) adjective κλητός, ή, όν from καλέω: to call; κλητός: one who is called or invited to official action, duty, position, or privilege; κλητοί: ones who are called; κλητοῖς: to the ones who are called.  Romans 1:1, 6, 7; 8:28.  This word, though sparsely used is fundamental to the argument of Romans.  Paul equates the calling of the laity in the congregation to his own calling as an Apostle.  All of the Romans are as much called as is Paul.  They may not have the full power of Paul’s prophetic office; but all are “δοῦλος Χριστοῦ Ἰησοῦ”.  All are πλήρειν σύν τοῖς “κλητοῖς ἁγίοις”, παθητοῖς, καὶ λατρείαις; all are to be filled with the calls: saints, sufferers, and service, the priestly service of worship.  It is extremely important that this fact be firmly established in the minds of Roman Christians before the corruption of Rome is addressed.  With this information the Roman Christians will be able to face the difficult conversation that follows and accept it for what it is: namely, tough love.  Romans is not a call to condemnation, but rather a call to repentance.  All believers are to understand that they are called by God to sainthood, suffering, and service; taking this call with all seriousness and sobriety.

[7] Ἀπόστολος, masculine nominative singular noun ἀπόστολος, ου, ὁ from ἀποστέλλω, a compound of ἀπο + στέλλω: to send far away; ἀπόστολος: an ambassador, Apostle.  Matthew 10:2; Mark 6:30; Luke 6:13; 9:10; 11:49; 17:5; 22:14; 24:10; John 13:16; Acts 14:4, 14; 15:2, 4, 6, 22, 23, 33; 16:4; Romans 1:1; 11:13; 16:7.

Ἀποστολὴν, feminine accusative singular noun ἀπόστολή, ῆς, ἡ, from ἀποστέλλω: to send; ἀπόστολή: an apostleship, expedition, mission, or sending.  Acts 1:25; Romans 1:5; 1 Corinthians 9:2; Galatians 2:8.

Paul is the thirteenth Apostle.  This presents a difficulty for some people; but Israel always had thirteen sons and thirteen tribes: for Israel adopted both of Joseph’s sons in Joseph’s place (Genesis 48:1-6).  The number thirteen is a curse to some people, but it is a blessing among the Jews.  All Christians are στέλλειν, to be sent; however, very few are ἀποστέλλειν, to be sent far away, cut off from family, friends, children, and even wives.

[8] Ἀφωρισμένος, perfect passive participle, masculine nominative singular from ἀφορίζω, a compound of ἀπό + ὁρίζω: to be far away from a boundary (horizon); ἀφορίζω: to be removed from one category or realm and placed in another category or realm, to be separated, or severed; implicitly: cut off, distinguished, excommunicated, ordained, selected, separated, set apart, severed; ἀφωρισμένος: having been severed.  Found only here in Romans, and ten times in the New Testament.  This word and its following phrase are adjectival, descriptive of what it means to be an Apostle, to be sent far away.  Paul is no longer the freeborn Jew, but the slave Apostle and evangelist of Christ; such is the true nature of ordination, a severing from ordinary life and society.  However, this is a distinguished ordination.  Not that Paul is naturally distinguished in his service; rather God and the gospel distinguish Paul in this service: it is a high honor to serve God and His gospel.  Nevertheless, Paul feels this severing intensely, and takes pains to bridge it in his brotherhood with the Romans.  Even so, the call to God’s service is a lonely life where God and His good message are one’s only constant companions and friends: as with the battle runners of old, only three things matter: the destination, the message, and the Sender.

[9] Εἰς, preposition of direction εἰς: into; implicitly: in, or unto; here with the connotation for the duty, love, purpose, service or slavery of….  However, none of these do justice to the word: Paul is severed from ordinary life and thrust into a life wherein the “εὐαγγέλιον Θεοῦ”, God’s good message becomes the center of life.  After the Damascus road, Paul can never be the same (Acts 9:1-30).  Romans 1:1, 5, 11, 16, 17, 20, 24, 25, 26, 26, 27, 28.

[10] Εὐαγγέλιον, εὐαγγελίῳ, neuter nominative or accusative singular and dative singular (respectively) noun εὐαγγέλιον, ου, το, a compound of εὖ + ἄγγελος: a good angel or messenger; εὐαγγέλιον: a good message or news, evangel, the gospel.  Romans 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19, 29; 16:25.

Εὐαγγελίσασθαι: aorist middle infinitive from εὐαγγελίζω: to address, bring, preach, proclaim, teach the good message; to good message; to evangelize.  Romans 1:15; 10:15, 15; 15:20.  Please note that Paul himself intends to evangelize a believing congregation, a congregation of colleagues and saints.  Obviously, evangelize has a broader meaning than we commonly give it; it needs to be applied to believers and unbelievers; it needs to be heard more than once.

[11] Θεός, Θεοῦ, Θεῷ, Θεόν, masculine nominative, genitive, dative, accusative (respectively) singular noun, more titular than a proper name Θεός, οῦ, ὁ or ἡ: God; from the Hebrew idea: one who leads or grants petitions, an angel, a judge, or ruler; from the Greek idea: a male or female idol; in the Bible: nearly always God, Yahweh, the Supreme Being, the uncreated and consubstantial Trinity; feminine only of idols or judges.  Romans 1:1, 4, 7, 7, 8, 9, 10, 16, 17, 18, 19, 19, 21, 23, 24, 25, 26, 28, 28, 32, a total of 153 times in Romans, more than any book other than Acts.

[12] Ὅς, ἥ, ὃ, masculine, feminine, and neuter nominative singular (respectively); οὗ, masculine or neuter genitive singular (of); ᾧ masculine or neuter dative singular (to); ἣν, feminine accusative singular; ὅ, may also be neuter accusative singular; αἵ, feminine nominative plural; οἷς, masculine or neuter dative plural (to); the relative or interrogative pronoun ὅς, ἥ, ὅ: who, whom, whose, which, why.

Ὡς, adverb, conjunction, or particle from ὅς, ἥ, ὅ: how, why; correlative adverb: about, as, how, like, why; conjunction: how, that, when, why; exclamatory particle: how, why; explanatory particle: accordingly, how, provided that, why.

Romans 1:2, 5, 6, 9, 9, 20, 25, 26, 27.  The difficulty with translating ὅς is seen in the great variety of translation attempts: which (395/11), whom (262/25), that (129/9), who (84/10), whose (53/6), what (42/4), that which (20/1), whereof (13/0), the thing which (10/0), wherewith (9/0), he that (7/0), whereunto (6/0), when (6/0), those things which (5/1), wherein (4/0), and (4/0), such as (3/0), what things (3/0), and he (2/0), whence (2/0), things which (2/0), not translated (9/1), miscellaneous (46/4): the first numeral represents the number of a particular translation found the KJV New Testament; the second numeral represents the number of a particular translation found in Romans.

[13] Προεπηγγείλατο, aorist indicative active, third singular of προεπαγγέλλομαι, a compound of προ + ἐπί + ἀγγέλλομαι: to deliver a message or promise beforehand, to foretell or prophesy.  It is used only here in the New Testament.

[14] Δι’, διὰ, preposition δι’, διὰ: by or through, we prefer through to by; with the genitive, of immediate agency, causation, or instrumentality: by, through; with the accusative, of indirect or mediate agency, causation, or instrumentality emphasizing the result: by, on account of, because of, for the sake of, through, with a view to.  Romans 1:2, 5, 8, 12, 26.

[15] Προφητῶν, masculine genitive plural noun προφήτης, ου, ὁ: a prophet; τῶν προφητῶν: of the prophets; ὁ προφήτης: the prophets.  Romans 1:2; 3:21; 11:3.  Doubtless, Paul has the former and the latter prophets of the Old Testament in mind.  However, this knowledge is not necessary for the understanding of his Greek or Roman audience, since omen seeking was prevalent among them.  It is only necessary to support the force of “foretold” adequately.  The correction of any lingering superstitions may be corrected elsewhere, and later.  It is not necessary for a Greek or Roman to become a Jew.

[16] Αὐτός, αὐτή, αὐτό, masculine, feminine, and neuter nominative singular (respectively); αὐτοῦ, masculine or neuter genitive singular (of); αὐτῷ, masculine or neuter dative singular (to); αὐτὰ neuter nominative or accusative plural; αὐτῶν, genitive plural (of); αὐτοῖς, masculine or neuter dative plural (to); αὐτοὺς, masculine accusative plural; the third person personal pronoun αὐτός, ή, ό: he, she, it, his, hers, its, of him, of her, of it, to him, to her, to it, him, her, it, they, theirs, of them, to them, them.  Romans 1:2, 3, 5, 9, 17, 19, 19, 20, 20, 20, 21, 21, 24, 24, 24, 24, 26, 26, 27, 27, 28, 32.

Ἑαυτοῖς, masculine dative plural reflexive pronoun ἑαυτοῦ, ῆς, οῦ: themselves.  Romans 1:27.

We maintain that Greek αὐτός is never a reflexive pronoun; that the third person reflexive pronoun in Greek is invariably ἑαυτός, unused because it is impossible for the nominative in Greek or subjective in English to be reflexive: heself, sheself; only the objective ἑαυτοῦ may be reflexive: himself, herself, itself, themselves; sub ἑαυτοῦ.

If the personal pronoun has reflexive force in the opinion of the translator this will be indicated by [self] after the pronoun.  If the personal pronoun has demonstrative force in the opinion of the translator this will be indicated by [this, that, these, those] after the pronoun.

[17] Ἐν, preposition of condition, location, place, or position ἐν: in, among; occasionally with (accompaniment, instrument, or means).  Romans 1:2, 4, 5, 6, 7, 8, 9, 9, 10, 12, 12, 13, 13, 15, 17, 18, 19, 21, 23, 24, 24, 25, 27, 27, 27, 28.

[18] Γραφαῖς, feminine dative plural noun γραφή, ῆς, ἡ: the scripture or writings, specifically the Old Testament.  Romans 1:2; 4:3; 9:17; 10:11; 11:2; 15:4; 16:26.  The Γραφαῖς are about or concerning the gospel found in the Old Testament, as well as the Old Testament itself, which is about God’s Son.  God’s Son is the One Who speaks in the Sh^əkinah.  God’s Son is the One Who fulfills what He foretold through His Prophets.  God’s Son is the One Who lives an exemplary life in perfect accord with what He spoke and fulfilled.

Γέγραπται,·perfect indicative passive, third singular of γράφω: to write; γέγραπται: (paying special attention to the rare perfect tense and the passive voice) he, she, or it stands written.  Romans 1:17; 2:24; 3:4, 10; 4:17, 23; 8:36; 9:13, 33; 10:5, 15; 11:8, 26; 12:19; 14:11; 15:3, 9, 15, 21; 16:22.  Evidently, Paul intends to inculcate the idea in Greco-Roman Christian thought that they must become as well acquainted with the Old Testament as any Jew.  In Chapter 1 this idea is rather subliminal, but the impact increases as Paul persists in making the point.

[19] Ἁγίοις, ἁγίαις, masculine and feminine dative plural (respectively) dative plural adjective ἅγιος, ία, ιον, related to ἁγιάζω: to distinguish, sanctify, set apart; ἅγιος: sanctified, set apart, set apart for service; substantive: saint; archaic: hallowed, holy, sacred, all of which imply piety or purity, which may or may not be part of the context.  Romans 1:2, 7; 5:5; 7:12, 12; 8:27; 9:1; 11:16, 16; 12:1, 13; 14:17; 15: 13, 16, 25, 26, 31; 16:2, 15, 16.

Ἁγιωσύνης, feminine genitive singular noun ἁγιωσύνη, ης, ἡ: sanctification, sanctity; archaic: holiness; modifying the feminine δυνάμει.  Romans 1:4; 2 Corinthians 7:1; 1 Thessalonians 3:13.

[20] Περὶ, preposition περί: about, around; with the genitive, of place: about, around, concerning, respecting; with the accusative, of place: about, around; one’s circumstances, companions, conditions, environment, or time.  Romans 1:3; 8:3; 14:12; 15:14, 21.

[21] Υἱοῦ, masculine genitive singular noun υἱός, οῦ, ὁ: son, the Son.  Romans 1:3, 4, 9: 5:10; 8:3, 14, 19, 29, 32; 9:9, 26, 27.  The concept of son-ship is significant in Roman thought.  If Caesar were succeeded by an unrelated male, that male would be adopted and declared to be Caesar’s son.  Jesus’ credentials are extremely important in the Roman worldview.

[22] Γενομένου, aorist active participle, masculine genitive singular from γίνομαι: to come, be, become, born, be created, exist, grow, produce; γενομένου: coming, becoming, having come.  Romans 1:3; 2:25; 3:4, 6, 19, 31; 4:18; 6:2, 5, 15; 7:3, 3, 4, 7, 13, 13; 9:14, 29; 10:20; 11:1, 5, 6, 9, 11, 17, 25, 34..  The denotative or explicit meaning appears to be come; many other nuances develop in specific contexts into a wide variety of connotative or implicit meanings.  We think it best to stay as close to the explicit meaning as possible, letting the reader derive the more idiomatic ideas.

[23] Ἐκ, ἐξ, preposition of location or separation ἐκ before consonants, ἐξ before vowels: from; the Greek expression of the ablative; at, by, from, of, out of, with (instrumental).  Romans 1:3, 4, 17, 17.  Ἐκ, ἐξ emphasizes the source of the separation (they came from, coming from His presence), while ἀπό emphasizes the distance of separation (they are far apart from, cast away from His presence).

[24] Σπέρματος, neuter genitive singular σπέρμα, ατος, τό, from the verb σπείρω: to plant or sow seed; σπέρμα: seed.  Romans 1:3; 4:13, 16, 18; 9:7, 7, 8, 29; 11:1.  The scientific nature of seeds and sperm would not be understood for many centuries; here, [the] seed.

[25] Δαυὶδ, masculine nominative singular noun, a proper name Δαβίδ, Δαυΐδ: David.  Romans 1:3; 4:6; 11:9.  Spelled with a letter “b” in Hebrew, Dabid, but pronounced similarly to a letter “v”, except that the upper lip vibrates, rather than the lower lip.  Since this sound is very difficult for most Europeans to form, the “v” letter or sound is commonly substituted.  Also, the letter “d” is pronounced “th” as in the, not as in thin.  Note that the accent is over the “ι”, not over the “α”.  Thavíth or Thawíth, hence in English, David.

[26] Κατ᾽, κατὰ, preposition: κατ᾽, κατά: according to, below, beneath, down, under; with the genitive, down: down from, down over or throughout, down upon, concerning; with the accusative, of place: about, around, near, during (of time); to bow or be under authority.  Romans 1:3, 4, 14.  In accordance with or conformity to an established or set standard, especially when contrasted to παρά, which means beside, avoiding accordance and conformity, and therefore opposing that standard.

[27] Σάρκα, feminine accusative singular noun σάρξ, σαρκός, ἡ: flesh; by connotation: the seat of carnality, frailty, human weakness, passion, and sin in the body.  Romans 1:3; 2:28; 3:20; 4:1; 6:19; 7:5, 18, 25; 8:1, 3, 3, 3, 4, 5, 5, 6, 7, 8, 9, 12, 12, 13; 9:3, 5, 8; 11:14; 13:14.  Here, Paul has simply declared that Jesus has all the earthly physical credentials required for recognition as the Emperor, or King.  Later, he will have pause to devalue the earthly values of σάρξ.

[28] Ὁρισθέντος, aorist passive participle, masculine genitive singular from ὁρίζω: to set bounds, announce, appoint, constitute, declare, decree, define, fix, introduce, present, proclaim, settle, to set forth distinctively to resolve; being declared or proclaimed.  Found only here in Romans.  Moo contends sharply for designated as the explicit meaning of ὁρισθέντος (page 47f).  This puts a lot of weight on seven instances, only to end in the same place.  This certainly does fulfill Psalm 2, and refers to the coronation of Jesus, performed by the Holy Ghost on Pentecost, 33 AD (Acts 2).  We think that the idea of proclamation captures this idea best.  Christ, having fulfilled His earthly mission, now as a battle tested hero and warrior, returns to His kingdom to receive the Crown and Glory that are rightfully His.  In the Roman worldview, the True Caesar of all, has returned from His many campaigns to be proclaimed Emperor and King.

[29] Δύναμις, δυνάμει, feminine nominative and dative (respectively) singular noun δύναμις, εως, ἡ, from δύναμαι: to be able or powerful; δύναμις: ability, power, strong; strength.  Romans 1:4, 16, 20; 8:38; 9:17; 15:13, 19.

[30] Πνεῦμα, πνεύματί, neuter nominative or accusative and masculine dative (respectively) singular noun πνεῦμα, ατος, το, from πνέω: to blow (denoted) or breathe (implied); πνεῦμα: breath, spirit, either the divine or the human spirit.  Romans 1:4, 9; 2:29; 5:5; 7:6; 8:1, 2, 4, 5, 6, 9, 9, 10, 11, 11, 13, 14, 15, 15, 16, 16, 23, 26, 26, 27; 9:1; 11:8; 12:11; 14:17; 15:13, 16, 19, 30.  Some of the connotative meanings include aroma, aromatic, essence, or wind.  When used as the proper name of divine spirit we prefer the term, Holy Ghost, because it emphasizes His person; however, Holy Spirit is also acceptable.

Πνευματικὸν, neuter nominative or accusative singular adjective πνευματικός, ή, όν, from πνέω: to blow (denoted) or breathe (implied); πνευματικός: the nature of an object as being part of the spiritual reality, not part of the physical reality, the spiritual realm.  Romans 1:11; 7:14; 15:27.  Paul intends to share more than his mere presence or words; he intends to deepen the indwelling relationship of God in their lives: the depth to which Scripture cuts the heart, spiritual.

[31] If we see, “ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης,” as the whole prepositional phrase, which it is, then most of Moo’s concerns (page 49f) fade away.  Translators are overly swayed by the word order, “in power, according to [the] Spirit, of sanctification.”  We may translate in sequence: however, both δυνάμει and ἁγιωσύνης are feminine, while Πνεῦμα is neuter accusative following κατὰ.  It seems strange in English to disrupt a phrase in its middle with another phrase; but this is a perfectly normal means of expression in Greek.  On the other hand, since ἁγιωσύνης is genitive, this is not necessarily the case.  Nevertheless, Paul was perfectly capable of using ἁγίου, had that been his intent.  When δυνάμει and ἁγιωσύνης are more closely associated, as they may be in English, the translation becomes, “in [the] power of sanctification according to [the] Spirit.”  It is precisely the “power of sanctification” which the Holy Ghost brings to the table: first, He sets Christ apart as the enthroned King of All; the, He sets us apart, in Christ, as both body and bride to do the will of God in this world.

[32] Ἀναστάσεως, feminine genitive singular noun ἀνάστασις, εως, ἡ, from ἀνίστημι: to cause to raise, rise, or stand; ἀνάστασις: resurrection.  Romans 1:4; 6:5.

[33] Νεκρῶν, genitive plural adjective νεκρός, ά, όν: dead; substantively: as the class or place of the dead.  Romans 1:4; 4:17, 24; 6:4, 9, 11, 13; 7:4, 8; 8:10, 11; 10:7, 9; 11:15; 14:9.  Christ’s resurrection from the dead is intimately related to His Coronation.

[34] Κυρίου, masculine genitive singular titular noun κύριος κύριος, ίου, ὁ: lord or master; closely related to κυρία, ας, ἡ: lady.  Here, it refers to the Lord.  Romans 1:4, 7, 4:8, 24; 5:1, 11, 21; 6:11, 23; 7:25; 8:39; 9:28, 29; 10:9, 12, 13, 16; 11:3, 34; 12:19; 13:14; 14:4, 6, 6, 6, 6, 8, 8, 8, 11, 14; 15:6, 11, 30; 16:2, 8, 11, 12, 12, 13, 18, 20, 22, 24.

[35] Ἐμοῦ or μου, ἐμὲ, ἡμῶν, genitive singular, accusative singular, genitive plural (respectively) first person personal pronoun ἐγώ: I, my or mine, me, we, our or ours, us.  Romans 1:4, 7, 8, 9, 9, 10, 12, 15.

[36] Paul has now declared that Jesus has all the heavenly spiritual credentials required for recognition as the Emperor, or King of All.  The Father’s royal ambassador, the Holy Ghost will proceed to carry out the divine plan and will on earth.  Again, in the Roman mindset, this is an extremely important point, for Roman Emperors were commonly considered to be gods.  Confirmation in the superiority of Jesus is essential for the Roman audience.

[37] Ἐλάβομεν, aorist indicative active, first plural of λαμβάνω: to take, in this context to receive.  Romans 1:5; 4:11; 5:11, 17; 7:8, 11; 8:15, 15; 13:2.

Ἀπολαμβάνοντες, present active participle, masculine nominative plural from ἀπολαμβάνω, a compound of ἀπό + λαμβάνω: to take away.  Romans 1:27.

[38] Χάρις, χάριν, feminine nominative and accusative singular (respectively) noun χάρις, ιτος, ἡ, from χαίρω: to cause joy, to rejoice; χάρις: joy which is shown; connotatively: beauty, charm, gracefulness, grace.  Romans 1:5, 7; 3:24; 4:4, 16; 5:2, 15, 17, 20, 21; 6:1, 14, 15, 17; 11:5, 6, 6; 12:3, 6; 15:15; 16:20, 24.

Χάρισμα, neuter nominative or accusative singular noun χάρισμα, ατος, το, from χαίρω: to cause joy, to rejoice; χάρισμα: joy which is received; connotatively:  beauty, charm, gracefulness, joy, grace, a gift.  Romans 1:11; 5:15, 16; 6:23; 11:29; 12:6.

As we seek more technical meanings for this cognate family of words we unfortunately stray farther and farther away from the denotative, explicit root meaning of joy.  Paul intends to impart joy.

[39] Καὶ, continuative conjunction καί: and, but, also, even, too, as well; continuing the previous phrase or sentence; connecting two words, connecting a series; coordinating with both … and (τε καὶ, invariably with postpositive τε); emphasizing or marking additional information (also, as well, too); concessive in the prior clause to a contrast with even though … even so, or and … but (καί (with a negative) … ἀλλὰ).  Romans 1:5, 6, 7, 7, 12, 13, 13, 13, 14, 14, 15, 16, 18, 20, 21, 23, 23, 23, 23, 25, 25, 27, 27, 28, 32.

Καί has two main functions in both Greek and Hebrew: it both connects and divides at the same time.  Since the original text is most likely neither punctuated, nor even separated into words: how did the reader know what to read or when to pause?  Since sentences frequently begin with καί; καί may indicate a full stop: both the beginning of a new sentence and the period at the end of the old sentence: it is not usually necessary to translate this sort of καί.  Καί may also connect and divide in a partial stop, a comma, between items in a series.  This process of connecting and dividing takes on other significance when melded with other conjunctions.  To the Greek ear, these are simply so many ands.  Yet the English ear expects more elaboration: this elaboration must be drawn from the context.  This flexibility and variety make καί into a very profound concept: one we take for granted.

[40] Moo (page 51) pursues the editorial “we” in verse 5, as well as the idea that Paul writes of the grace of apostleship.  We are compelled to reject both ideas.

First, there is little difference between an apostle and an ambassador.  An apostle speaks on behalf of another, the Triune God, the Jerusalem Council, all the other apostles, who are equally committed to speak with one voice.  It is impossible that an apostle speak for himself, arrogating personal authority with the editorial “we”.  Second, χάριν and ἀποστολὴν are separated by καὶ, indicating the relationship of distinct items of similar weight: a two member series.  In any case, Paul knew how to write χάριν ἀποστολῆς, the joy of apostleship, and chose not to do so.

[41] Ὑπακοὴν, feminine accusative singular noun ὑπακοή, ῆς, ἡ, from ὑπακούω, a compound of ὑπό + ἀκούω: to hear under, hear in subjection, hear and act, to heed; ὑπακοή: there are no English substantive equivalents, obedience is close.  However, this is not about blind rote obedience; this is about the sort of obedience that hears and acts in faith and love.  Romans 1:5; 5:19; 6:16, 16; 15:18; 16:19, 26.

[42] Πίστις, πίστεως, πίστιν, feminine nominative, genitive, and accusative (respectively) singular noun πίστις, εως, ἡ, from πείθω: to convince, persuade from the force of experience or life; πίστις: the confidence, commitment, conviction, and persuasion that derive from concrete reality, experience, pain and pleasure, rigor and satisfaction; connotatively: assurance, belief, confidence, faith, trust in a demonstrated and tested reality.  Romans 1:5, 8, 12, 17, 17, 17.

Πιστεύοντι, present active participle, masculine dative singular from πιστεύω (also sub also from πείθω): to be convinced or persuaded; πιστεύοντι: being convinced or persuaded.  Romans 1:16.

The classical theological definition, “πίστις notitia, assensus, and fiducia est,” tends to obscure, rather than clarify the heart meaning of the word.  Even if fiducia is replaced with obedience, the force of persuasion from experience is still lost.  Here is a different opinion: http://theology.shawndumas.com/2008/02/what-is-faith-is-faith-same-thing-as.html.

[43] Παντὶ, πάσῃ, πᾶσαν, πάντων, πᾶσιν, masculine or neuter dative singular, feminine dative singular, feminine accusative singular, masculine and neuter genitive plural, masculine or neuter dative plural (respectively) adjective πᾶς, πᾶσα, πᾶν: all, connotatively: the whole, every one, man, woman, or thing.  Romans 1:5, 7, 8, 16, 18, 29.

Πάντοτε, adverb from πᾶς, πᾶσα, πᾶν: always.  Romans 1:10.

[44] Ἔθνεσιν, neuter dative plural noun ἔθνος, εος, τό: nations or peoples.  The Hebrew idea would be derogatory, the gentiles, the equivalent of dogs and hogs.  It is dubious that the Greeks and Romans would use the term in such a manner.  The Roman practice was to gather all nations under one legal umbrella of peace, a fellow-citizenry.  Paul goes to extreme lengths to embrace the Romans as brothers and officially called fellow-workers: he has nothing to gain, and everything to lose by even letting his thoughts stray into the pejorative.  Romans 1:5, 13.  Moo’s support of the translation “Gentiles” contradicts common sense and good reason (page 53).

[45] Ὑπὲρ, preposition ὑπέρ: hyper, super; with the genitive of place: above, over, on behalf of; with the accusative of place: beyond, more than, over, super.  Romans 1:5, 8 (See note 61.); 5:6, 7, 7, 8; 8:26, 27, 31, 32, 34; 9:3, 27; 10:1; 14:15; 15:8, 9, 30; 16:4.

[46] Ὀνόματος, neuter genitive singular noun ὄνομα, ατος, τό: a name, a proper name.  Romans 1:5; 2:24; 9:17; 10:13; 15:9.  Usually referring to the sacred Name of God, Yahweh, Yehoshua, or Yeshua.  The Roman hearer would understand Θεός, Ἰησοῦς, or one of the titles associated with them, titles which Paul has used thus far.

[47] It is unnecessary to connect Οἷς to ἔθνεσιν, as Moo suggests (page 53f), simply because both are dative.  The preposition ἐν requires an objective form.  The dative provides the force of the indirect object.  It is true that they were called in the condition of being gentiles: but they are no longer in that condition.  Now they are in ὀνόματος Αὐτοῦ.  The act of calling severs one relationship, replacing it with a complete new relationship.  The verb is in the present tense, indicating a distinct preference for the new relationship.  In a few verses, Paul will prove that The Church is the true Israel of God.

[48] Εἰμί, ἐστιν, ἐστε, εἰσίν, present indicative active, first singular, third singular, second plural, third plural (respectively) of εἰμί: to be; εἰμί: I am; ἐστιν: he, she, or it is; ἐστε: you are all; εἰσίν: they are.  Romans 1:6, 9, 12, 14, 16, 19, 25, 32; 2:2, 11, 28; 3:8, 10, 11, 12, 18, 22; 4:15, 16, 21; 5:14; 6:14, 16; 7:3, 14, 14; 8:9, 9, 24, 34; 9:2; 10:1, 8, 12; 11:1, 6, 13, 23; 13:1, 4, 4; 14:4, 7, 23; 15:14; 16:5.

Εἶναι, present active infinitive of εἰμί: to be.  Romans 1:20, 22; 2:19; 3:9, 26; 4:11, 13, 16; 6:11; 7:3; 8:29; 9:3; 14:14; 15:16; 16:19.

Οὖσιν, present active participle, masculine or neuter dative plural from εἰμί: to be; οὖσιν: to the ones being.  Romans 1:7.

[49] Ὑμεῖς, ὑμῶν, ὑμῖν, ὑμᾶς, nominative plural, genitive plural, dative plural, accusative plural (respectively) personal pronoun σύ, σοῦ, σοῦ: you; ὑμεῖς you all (subject), frequently redundant and emphatic; ὑμῶν: of you all, or all of yours; ὑμῖν: to or with you all; ὑμᾶς: you all (object).  Romans 1:6, 7, 8, 8, 9, 10, 11, 11, 11, 12, 12, 13, 13, 13, 15.

[50] Ῥώμῃ, feminine dative singular noun, an ethnic, geographic, or national name Ῥώμη, ης, ἡ: Rome.  Romans 1:7, 15.

[51] Ἀγαπητοῖς, masculine dative plural adjective ἀγαπητός, ή, ό from ἀγαπάω: to love; ἀγαπητός: beloved.  Romans 1:7; 11:28; 12:19; 16:5, 8, 9, 12.

[52] Εἰρήνη, feminine nominative singular noun εἰρήνη, ης, ἡ: peace.  Romans 1:7; 2:10; 3:17; 5:1; 8:6; 10:15; 14:17, 19; 15:13, 33; 16:20.

[53] Ἀπ’, ἀπό, preposition of departure or distance, similar to and synonymous with ἐκ, ἐξ: the Greek expression of the ablative; at, by, from, of, out of, with (instrumental).  Romans 1:7, 18, 20.  Ἀπό emphasizes the distance of separation (they are far apart from, cast away from His presence), while ἐκ, ἐξ emphasizes the source of the separation (they came from, coming from His presence).

[54] Πατρὸς, masculine genitive singular titular noun πατήρ, τέρος, τρός, ὁ: father; here, the Father, the first person of the Trinity.  Romans 1:7; 4:1, 11, 12, 12, 16, 17, 18; 6:4; 8:15; 9:5, 10; 11:28; 15:6, 8.

[55] Πρῶτον, masculine accusative singular, or neuter nominative or accusative singular adjective or adverb πρῶτος, η, ον ostensibly from πρό: before, first, or formerly.  We believe that the preposition developed from the adjective, which developed from the noun.  However, Paul does not cite a corresponding δεύτερος (second) anywhere in Romans.  Romans 1:8, 16 (not in B); 2:9, 10; 3:2; 10:19; 15:24.  It is possible that μέν marks the first point and δέ its response in verse 12.  That being said, it seemed better to start the new paragraph at verse 13, rather than verse 12.  Finally, as we continue to study, it appears that Paul is laying out a series of four points following the classical μέν … δέ construction.  The last of these points will challenge the Romans to shore up their convictions in order to face what must be faced, without lapsing into denial.  Paul will hammer on this subject of convictions, five times in these four paragraphs; so it must be vital to his point.

[56] Μὲν, particle or numeral, mostly with δέ: one … the other; here, first one, first point, firstly, before I begin, while.  Romans 1:8; 2:7, 8, 25; 3:2; 5:16; 6:11; 7:12, 25; 8:10, 17; 9:21; 10:1; 11:13, 22, 28; 14:2, 5, 20; 16:19.

[57] Εὐχαριστῶ, ηὐχαρίστησαν, present indicative active, first singular, and aorist indicative active, third plural (respectively) of εὐχαριστέω, sub εὐχάριστος, ου, ὁ, ἡ, a compound of εὖ + χάρις, from χαίρω: to cause joy, to rejoice; εὐχάριστος: the expression of good joy, the giving of thanks, the Eucharist; connotatively, beauty, charm, gracefulness, grace; ηὐχαρίστησαν: they gave thanks; εὐχαριστῶ: I give thanks; in modern Greek: thank you; to give thanks.  Romans 1:8, 21; 7:25; 14:6, 6; 16:4.  In Western culture we commonly teach our children to say thank you (be joyous) upon the reception of any gift or grace (joy), and they do as they are bid, even if grudgingly.  It is necessary that children learn to be polite: yet this misses the point.  Receiving of grace is the receiving of joy; and giving of thanks is the expression or giving of joy.  As with all things, “It is more blessed to give than to receive.”  This thanksgiving is the joyful gratitude of a man lost at sea for months, now fished from the brink of death, summoning every fiber in his body to give thanks, filled with joy.  It is the voice of the cancer patient, suffering for years in great pain, who has just discovered that the cancer is gone, completely healed, not just in remission, gone.  It is the expression of joy and relief in finding the lost coin of considerable value, the lost sheep, or the lost child.  It is not the child’s polite, yet ungrateful, thanks, brought forth in grudging obedience.  This is the joy that brings tears to the eyes.  This is the joy of heaven.

[58] Westcott, Hort, Tregelles, and the NIV have περὶ (peri: around); Robinson, and Pierpont have ὑπὲρ (hyper: above, beyond, over).  Paul’s gratitude is pronounced either around all of you, or on all of you.  The Byzantine text advises that benedictions are usually pronounced on the recipients.  However, this may be a more hierarchical expression than Paul wishes to use.  Gratitude is not benediction; it indicates that Paul is indebted to the congregation at Rome: he sees the laity of the congregation as his colleagues and equals.

[59] Ὅτι, οἵτινες, conjunction or particle or neuter nominative singular pronoun, masculine nominative plural pronoun (respectively), sub ὅστις, ἥτις, ὅτι, a compound of ὅς + τις: any person, thing, persons, or things; ὅς is the relative pronoun; τις in the indefinite pronoun; in combination: whoever, whatever; as an interrogative: whoever?, whatever?  Possibly because of its indefinite force, the neuter nominative, ὅτι is pressed into other service; either causative: because; or explanatory: that; or introducing a quotation: that.  Romans 1:8, 13, 25, 32, 32.

[60] Καταγγέλλεται, present indicative passive, third singular of καταγγέλλω, a compound of κατά + ἀγγέλλω: to announce, preach, proclaim, complain.  The idea would be a message coming down from above: a negative message would be a רִיב (riyv) from God, of which there are many in the Old Testament.  The existence of ἀγγέλλω poses the syntactical possibility that ἀγγέλλομαι may be incorrect (See notes 10, εὐαγγέλιον and 13, προεπηγγείλατο).  Found only here in Romans.  Acts 4:2; 13:5, 38; 15:36; 16:17, 21; 17:3, 13, 23; 26:23; Romans 1:8; 1 Corinthians 2:1; 9:14; 11:26; Philippians 1:16, 18; Colossians 1:28.

[61] Ὅλῳ, masculine and neuter dative singular adjective ὅλος, η, ον: all or whole; ὅλῳ: to all or to the whole.  Romans 1:8; 8:36; 10:21; 16:23.

[62] Κόσμου, κόσμῳ, masculine genitive singular and dative singular (respectively) noun κόσμος, ου, ὁ: adornment (cosmetic), human race, the Universe, the world, the Roman world.  Romans 1:8, 20; 3:6, 19; 4:13; 5:12, 13; 11:12, 15.  I could not find a plural for κόσμος; evidently, there is no κόσμοι in the Greek way of thinking.  If κόσμος meant the Roman Empire, there would inevitably be κόσμοι representing other Empires.

Given the love of the Romans, and of all the ancients for astrology and astronomy it is difficult to believe that their idea of cosmology was much different than our own; except possibly, that our idea of an event horizon (a term which the ancients would not have used) is expanded from theirs.  When Jesus was born, angels sang.  The acts of God are all cosmic, far exceeding the limits of our event horizon, and fundamentally immeasurable within it.  It is only reasonable to expect that Roman convictions about the Holy Trinity were well known and understood in heaven.  When a people who were so superstitious that they visited the local astrologer to plan their lives; and watched the chickens dance (ex tripudiis [from the "dance" (of birds feeding)]: http://en.wikipedia.org/wiki/Augury) before going into battle: when they learned that Christian conviction was, “ὅλῳ τῷ κόσμῳ,” their thoughts were not limited to the Roman Empire, they were visualizing the Universe.

It is the height of comedy and hilarity that the Greeks and Romans contrasted the ordering of the Universe, with a woman painting her face.

[63] Μάρτυς, masculine or feminine nominative singular noun μάρτυς, ῦρος, ὁ, ἡ: a witness, judicial witness, one who is killed for his or her witness, a martyr.  Found only here in Romans.  The verb form, μαρτυρέω is found in Romans 3:21; 10:2.

[64] Γάρ, γὰρ, postpositive conjunction or particle: causal, because; more frequently explanatory, for.  Causal phrases seem to prefer ὅτι.  Romans 1:9, 11, 16, 16, 17, 18, 19, 20, 26; 3:2; 4:15; 5:7; 8:7; 15:2, 27; a total of 146 times in Romans, most of which are explanatory, for.  Except for chapter 1, the verses listed use a translation other than for.

[65] Λατρεύω, ἐλάτρευσαν, present indicative active, first singular and aorist indicative active, third plural (respectively) of λατρεύω: to serve, especially in worship; under Torah: in censing, prayer, sacrifice, worship, and in general the offices of the priesthood; under Christ and the Holy Ghost: only in censing, prayer, the un-bloody sacrifice of the Eucharist, and worship.  Distinct from δουλόω: to serve, a bearer of God’s Word, evangelist, preacher, teacher, and in general the offices of the prophet.  Romans 1:9, 25; 9:4; 12:1.  As you have been taught, the Eucharist is not a repeated sacrifice, but a joining or participation in and/or remembrance of the one eternal sacrifice of Christ.  The Eucharist teaches that to be a Christian, is to be in Christ.

[66] Ἀδιαλείπτως, adverb from ἀδιαλείπτος, ου, ὁ, ἡ, a compound of ἀ + διά + λείπω: without-through-failure, to not leave an interval; ἀδιαλείπτος: ceaseless, constant, continual, continuous, unceasing; ἀδιαλείπτως: ceaselessly, constantly, continually, continuously, unceasingly; archaic: settled, steadily.  Romans 1:9; 9:2

[67] Μνείαν, feminine accusative singular noun μνεία, ας, ἡ, from μιμνήσκω or μιμνήσκομαι: to remember; μνεία: a memory, mention or remembrance.  Found only here in Romans.

[68] Ποιοῦμαι, present indicative middle, first singular of ποιέω: to do; connotatively: to construct, create, form, make, prepare, ratify; ποιοῦμαι: intensive, I myself do or make, I didn’t delegate it or have someone else do or make it.  Romans 1:9, 28, 32; 2:3, 14; 3:8, 12; 4:21; 7:15, 16, 19, 20, 21; 9:20, 21, 28; 10:5; 12:20; 13:3, 4, 14; 15:26; 16:17.

Ποιεῖν, present active infinitive from ποιέω: to do, etc.

Ποιοῦντες, present active participle, masculine nominative plural from ποιέω: to do, etc.; ποιοῦντες: are doing or making, etc.

Ποιήμασιν, neuter dative plural noun ποιήμα, ατος, τό, from ποιέω: to do, etc.; ποιήμασιν: something done or made, a creature, product, etc.  Romans 1:20.

[69] Ἐπὶ, preposition, with the genitive, of place ἐπί: on, in, upon; connotatively: at, by, near, over; with the dative: in, upon, on; connotatively: by, near, over; with the accusative: on, upon; connotatively: to, toward.  Romans 1:10, 18, a total of 32 times in Romans.

[70] Προσευχῶν, feminine genitive plural noun προσευχή, ῆς, ἡ, from προσεύχομαι, possibly a compound of πρός + εὖ + ἔρχομαι: near + good + come; προσεύχομαι: to pray; προσευχή: a prayer, a place of prayer.  Romans 1:10; 12:12; 15:30.  The idea of a good or blessed drawing near, suggests that prayer is primarily a corporate matter engaging all of The Church on earth.  Since the Jews had the temple in Jerusalem as the place of prayer par excellence; the place since the days of Solomon where all prayer was directed, because the Sh^əkinah was in residence there: since that is the case the idea of a place of prayer is firmly established; today that place is the heavenly temple.  Doubtless, Paul has in mind the specific remembrance of the Romans at Esperinos (Vespers, 6 pm) and Orthros (Matins, 3 am), the required daily prayers.  However, there were other regular times of prayer, or watches throughout day and night: Apodeipnon (9 pm), Mesonyktikon (midnight), and Hours (6, and 9 am, noon, 3 pm).  Both David and Daniel prayed several times a day.  Together, these create the impression that, “prayer without ceasing” (Luke 18:1; 21:36; 1 Thessalonians 5:17) is a subconscious reality, spurred on by set periods of formal public prayer.  Indeed, one may even learn to pray in one’s sleep.  When Paul says unceasing prayer, he does not mean continual prayer, he means continuous prayer.  On the other hand, such unceasing prayer cannot be maintained without the due diligence of regular corporate assembly for prayer.  One must attend church regularly in order to pray; one cannot simply go out in the woods to pray.

[71] Δεόμενος, present middle participle, masculine nominative singular from δέομαι, δέω: to bind, tie; δέομαι: to ask, need, request; connotatively: to ask, beg, beseech, request, supplicate; asking; archaic: to be in want, to want.  Romans 1:10; 7:2 (bound).  Δέομαι and δέω appear to be the same base word.  The problem is that there is insufficient evidence to know if this word is an ω verb, a μαι verb, some ancient passive or middle form, deponency, defectiveness, or simply homonyms with completely different meanings.  The force of δέω suggests that prayer is conducted with such intensity and passion that God is bound to give a positive answer; however, all the answers of God are “yes and amen” (2 Corinthians 1:20).  For me, the idea that δέομαι means only intense and passionate begging, makes great sense.

[72] Εἴ, conditional conjunction: if, since, that, whether.  Romans 1:10 (with πως); 3:3, 5, 7; 4:2, 14; 5:10, 15, 17; 6:5, 8; 7:16, 20; 8:9, 10, 11, 13, 13, 17, 25, 31; 9:22; 11:6, 6, 12, 14 (with πως), 15, 16, 16, 17, 18, 21, 24; 12:18; 14:15; 15:27.  Other translators suggest “if by any means” for the combination “εἴ πως.”

[73] Πως, adverb, or enclitic (dependent on or even becoming joined to the immediately previous word, thus becoming and being spoken as a single word) particle, related to the interrogative adverb: how, [some]how.  Romans 1:10; 3:6; 4:10; 6:2; 8:32; 10:14, 14, 14, 15; 11:14, 21.  On the other hand, in Greek manuscripts the words are all strung together without punctuation or other marking: this business of the enclitic is reduced to the lexicographer’s opinion (which we may freely dispute), not merely the philologist’s opinion (which we are unable to dispute, because of its extreme technical difficulty).  Consequently, we believe that the enclitic is connotative, idiomatic, and implicit; rather than denotative and explicit.  Thus we are always on the search for better ways of translating things, in order to bring out more perfectly the explicit meaning.  For another example: is a word form really a prefix, or is it a separate preposition.

[74] Ἤδη, adverb: already; connotatively: before now, by now.  Romans 1:10; 4:19; 13:11.

[75] Ποτὲ, adverb, enclitic particle of time: when, ever, whenever; archaic: in olden time, it time past.  Romans 1:10; 7:9; 11:30.

[76] Εὐοδωθήσομαι, future indicative passive, first singular of εὐοδούμαι or εὐοδόω, a compound of εὖ + ὁδός: good + road; εὐοδόω: to have a good road; connotatively: to have a completed, finished, prosperous, safe, or successful journey; archaic: to prosper.  Found only here in Romans.  I will be given a good road.

[77] Θελήματι, neuter dative singular noun θέλημα, ατος, το, from θέλω: to will, or wish; θέλημα: a will, wish, or the volition.  Romans 1:10; 2:18; 12:2; 15:32.  What God wishes, may, if He chooses, move the Universe; hence: wills.  It is the heart of folly to insist that God must wish without conditions: for example, that God may wish your salvation apart from your response of faith and love.  What man wishes, is virtually powerless; hence: man can will next to nothing, nothing beyond the human limits of power.  Man is able to will a nuclear weapon; yet man is unable to move the moon.

Θέλω, present indicative or subjunctive active, first singular of θέλω: to will, or wish; indicative: I wish; subjunctive: I could, might, should, would wish.  Romans 1:13; 7:15, 16, 18, 19, 19, 20, 21; 9:16, 18, 22; 11:25; 13:3; 16:19.

[78] Ἐλθεῖν, aorist infinitive from ἔρχομαι: to come, go, or pass.  See note 20.  Romans 1:10, 13; 3:8; 7:9; 9:9; 15:22, 23, 24, 29, 32.

[79] Πρὸς, preposition πρός: to, toward; with the genitive (very rare): from; with the dative (rare): at, by; with the accusative: to, toward; archaic: unto.  Romans 1:10, 13; 3:26; 4:2; 5:1; 8:18, 31; 10:1, 21, 21; 15:2, 17, 22, 23, 24, 29, 30, 32.

[80] Ἐπιποθῶ, present indicative active, first singular of ἐπιποθέω, a compound of ἐπί + ποθέω: to desire, long for, have a strong bent.  Romans 1:11; 15:23 (a noun).

[81] Ἰδεῖν, aorist infinitive from ὁράω: to see; archaic: behold.  Romans 1:11; 2:2, 17; 3:19; 5:3; 6:9, 16; 7:7, 14, 18; 8:22, 26, 27, 28; 9:33; 11:2, 22; 13:11; 14:14; 15:29.

[82] Ἵνα, conjunction of circumstance or purpose ἵνα: in order that, so that, that.  Romans 1:11, 13; 3:8, 19; 4:16; 5:20, 21; 6:1, 4, 6; 7:4, 13, 13; 8:4, 17; 9:11, 23; 11:11, 19, 25, 31, 32; 14:9; 15:4, 6, 16, 20, 31, 31, 32; 16:2.

[83] Τι, τινὰ or τινά, neuter nominative or accusative singular, and masculine accusative singular, or neuter nominative or accusative plural (respectively) indefinite (certain, some, any), relative (who, what, why), or interrogative (who?, what?) pronoun τις, τι, τινός.  In Greek, generally, the only difference between the relative and the interrogative is one of inflection: single syllable words are usually unaccented.  The presence of an accent in a monosyllabic pronoun indicates a question.  However, in the genitive, which is bisyllabic, the change in inflection is indicated by an accent shift: τίς, τί, τίνος.  This is awkward in English because software grammar checkers persist in making the relative pronoun into an interrogative pronoun.  The same sense may sometimes be maintained by substituting a personal pronoun for the relative, thus avoiding the awkwardness.  The identification of the indefinite is more difficult: for it is a connotation based on context.  Romans (indefinite) 1:11, 13; 3:3, 8; 5:7, 7; 8:9, 24, 39; 9:11; 11:14, 17; 14:14; 15:18, 26.  Romans (interrogative) 3:1, 3, 5, 7, 9; 4:1, 3; 6:1, 15, 21; 7:7, 24; 8:24, 26, 27, 31, 31, 33, 34, 35; 9:14, 19, 19, 20, 20, 30; 10:6, 7, 8, 16; 11:2, 4. 7, 15, 34, 35; 12:2; 14:4, 10, 10.

[84] Μεταδῶ, aorist subjunctive active, first singular of μεταδίδωμι, a compound of μετά + δίδωμι: to give together, share with; after ἵνα, that I might share; archaic: bestow, impart.  Luke 3:11; Romans 1:11; 12:8; Ephesians 4:28; 1 Thessalonians 2:8.  The focus of ἀνά is in the midst of the group.  The focus of μετά is on group interrelationships.  The focus of συν is on partnership objectives outside the group.  All Christians are gifted.  A gathering of Christians necessarily provides an interchange of gifts and their benefits.  Paul cannot come to Rome without receiving mutual blessing.

[85] Στηριχθῆναι, aorist passive infinitive from στηρίζω, sub ἵστημι: to confirm, establish, settle, support, or verify an existing standing, to build assurance or confidence, uphold.  Romans 1:11; 16:25.

[86] Τοῦτο, neuter nominative or accusative singular demonstrative pronoun οὗτος, αὕτη, τοῦτο: that, this, this very person or thing, cause or reason, after διά, necessarily accusative and indirectly causative.  Romans 1:12, 26; 2:3; 4:9, 16; 5:12; 6:6; 7:15, 15, 16, 19, 20; 8:9, 9:9, 17; 10:6, 7, 8; 11:25; 12:20; 13:6, 6, 11; 14:9, 13; 15:9, 28.

Οὕτως, adverb from the demonstrative pronoun οὗτος, αὕτη, τοῦτο: this or that way, thus, so.  Romans 1:15; 4:18; 5:12, 15, 18, 19, 21; 6:4, 11, 19; 9:20; 10:6; 11:5, 26, 31; 12:5; 15:20.

[87] Δέ, δὲ, postpositive (second or third) conjunction of continuation, contrast, or resumption of interrupted discourse: now, too, yes, yet.  With Πρῶτον μὲν … δέ: first the one … then the other, first one … then two, three, four, first one … then *, *. *, the ancient equivalent of modern bullets.  Romans 1:12, 13, 17; 2:10; 6:23.

[88] Συμπαρακληθῆναι, aorist passive infinitive from συμπαρακαλέομαι or συμπαρακαλέω a compound of σύν + παρά + καλέω: with-beside-call; to co-encourage, co-support verbally.  Found only here in the New Testament.

[89] Ἀλλήλοις, ἀλλήλους, masculine or neuter dative plural, and masculine accusative plural (respectively) indefinite pronoun or adjective ἄλλος, η, ο: any, any other of the same group, kind, set, or type.  As opposed to ἕτερος, α, ον: any, any other of a different group, kind, set, or type.  Here, one another.  Romans 1:12, 27; 2:15; 12:5, 10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 16:16.

Ἤλλαξαν, aorist indicative active, third plural of ἀλλάσσω or ἀλλάττω, sub ἄλλος: to alter, change, exchange, trade, transform, shift.  Acts 6:14; Romans 1:23; 1 Corinthians 15:51; Galatians 4:20; Hebrews 1:12.

Μετήλλαξαν, aorist indicative active, third plural of μεταλλάσσω, a compound of μετά + ἀλλάσσω or ἀλλάττω: to exchange with or after; connotatively: not transmute for no alteration or change of essence or substance takes place, to substitute.  Romans 1:25, 26.

[90] Τε, conjunction either combining, linking: and; or including, joining: as well as; connotatively: both; τε καί: both … and; emphatic: τε … τε: even the females … even the males; or possibly both the females … both [and] the males.  Romans 1:12, 14, 14, 16, 20, 26, 27; 2:9, 10, 19; 3:9; 7:7; 10:12; 14:8, 8, 8, 8; 16:26; Hebrews 11:32.

[91] Οὐ, οὐκ, οὐχ, οὐχι, adverb of negation οὐ before consonants, οὐκ before vowels “a lenis”, οὐχ before aspirated vowels, οὐχι: no, not.  Romans 1:13, 16, 21, 28, 32; a total of 117 times in Romans, and 1453 times in the New Testament.

Μὴ, adverb of negation μή: no, not, lest.  Romans 1:28; a total of 67 times in Romans, and 675 times in the New Testament.

According to Dana and Mantey, pages 263-267, οὐ is the stronger “particle” of absolute negation.  In questions, οὐ expects to be confirmed without any dispute.  For this reason alone οὐ is most commonly, but not exclusively found with indicative verbs.  On the other hand, μή is weaker, arbitrary, expects further discussion, leaves the subject open for discussion; and in questions, does not expect to be confirmed, but rather anticipates denial (Luke 6:39).  The combination of the two negatives, οὐ μή, is emphatic: absolutely not (Romans 4:8).  The expression, μὴ γένοιτο, is exclamatory, rather than emphatic: let it never be, or oh, no (Romans 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11).  Γένοιτο, aorist optative active, third singular of γίνομαι: he, she, or it is possible to be born or exist; without any remaining subjunctive force (could, should, would).

[92] Ἀγνοεῖν, present active infinitive from ἀγνοέω: to be without knowledge; connotatively: to be ignorant, unaware, or even pure in the sense of being innocent or naive.  Romans 1:13; 2:4; 6:3; 7:1; 10:3; 11:25.

[93] Ἀδελφοί Masculine nominative plural noun ἀδελφός, οῦ, ὁ: a brother; brothers, including sisters, or any other kinsman, brethren.  However, ἀδελφή, ῆς, ἡ when exclusively women; sisters, or any other kinswoman.  Romans 1:13; 7:1, 4; 8:12, 29; 9:3; 10:1; 11:25; 12:1; 14:10, 10, 13, 15, 21; 15:14, 15, 30; 16:14, 17, 23.

[94] Πολλάκις, adverb of time from the adjective πολύς, πολή, πολύ: many, much, poly-; πολλάκις: frequently, many times, often, repeatedly.  Found only here in Romans.  On the other hand, πολύς is quite common.  Romans 3:2; 4:17, 18; 5:9, 10, 15, 15, 16, 17, 19, 19; 8:29; 9:22; 12:4, 5; 15:22, 23; 16:2, 6, 12.

[95] Προεθέμην, aorist indicative middle, first singular of προτίθημι, a compound of πρό + τίθημι: to place or set before; προτίθημι: to determine, plan, or purpose, especially publicly.  Romans 1:13; 3:25; Ephesians 1:9.  The implication is that Paul made his plans with other disciples, the members of his missionary team: many such plans had to be abandoned.

[96] Ἐκωλύθην, aorist indicative passive, first singular of κωλύω: to forbid; connotatively: hinder, imped, prevent, restrain.  Found only here in Romans.  Matthew 19:14; Mark 9:38, 39; 10:14; Luke 6:29; 9:49, 50; 11:52; 18:16; 23:2; Acts 8:36; 10:47; 11:17; 16:6; 24:23; 27:43; Romans 1:13; 1 Corinthians 14:39; 1 Thessalonians 2:16; 1 Timothy 4:4; Hebrews 7:23; 2 Peter 2:16; 3 John 10.  The implication is that the unseen authority forbidding Paul to execute his plans is God Himself, the Holy Ghost.  We are so unaccustomed to obeying anyone that the idea, God is to be obeyed, is now foreign to us.

[97] Ἄχρι, ἄχρις, adverb of place or time, used as a conjunction or preposition: as far as, during, until.  Romans 1:13; 5:13; 8:22; 11:25.

[98] Δεῦρο, adverb of place or time: here, now; connotatively: come.  Matthew 19:21; Mark 10:21; Luke 18:22; John 11:43; Acts 7:3, 34; Romans 1:13; Revelation 17:1; 21:9.  The idea that δεῦρο denotes come, seems farfetched since other Greek words have that meaning.  We suspect, but are unable to prove, that δεῦρο is a contracted form of δεύτερος (See note 55): often used in the sort of expression, first … then, first … next.

[99] Καρπὸν Masculine accusative singular καρπός, οῦ, ὁ: fruit.  Romans 1:13; 6:21, 22; 15:28.  Paul does not write, “καρπὸν … μετά ὑμῖν;” he writes, “καρπὸν … ἐν ὑμῖν.”  The fruit is not something divided and shared with the group.  The fruit is that which is imparted in life, so that neither Paul, nor any of his hearers will ever be the same, because of the internal changes God has made in them.

[100] Σχῶ, aorist subjunctive active, first singular of ἔχω: to have, hold, or seize; σχῶ: I could, may, might, should, would have.

Ἔχειν, present active infinitive from ἔχω: to have, hold, or seize.

Romans 1:13, 28; 2:14, 14, 20; 4:2; 5:1, 2; 6:21, 22; 8:9, 23; 9:10, 21; 10:2; 12:4, 6; 13:3; 14:22, 22; 15:4, 17, 23, 23.

[101] Καθὼς, adverb, a compound of κατά + ὡς: correlative adverb, how, in the manner or state, as, even as, just as, when, as well.  Romans 1:13, 17, 28; 2:24; 3:4, 8, 8, 10; 4:17; 8:36; 9:13, 29, 33; 10:15; 11:8, 26; 15:3, 7, 9, 21.

[102] Λοιποῖς, masculine or neuter dative plural adjective λοιπός, ή, όν, from λείπω: to desert, fail, forsake, leave; be deficient, wanting; a remnant; the rest, remainder.  Romans 1:13; 11:7; 1 Corinthians 1:16; 4:2; 7:12, 29; 9:5; 11:34; 15:37; 2 Corinthians 12:13; 13:2, 11; Galatians 2:13; 6:17; Ephesians 2:3; 4:17; 6:10; Philippians 1:13; 3:1; 4:3, 8; 1 Thessalonians 4:1, 13; 5:6; 2 Thessalonians 3:1; 1 Timothy 5:20; 2 Timothy 4:8; Hebrews 10:13.

[103] Ἕλληνι, Ἕλλησίν, masculine dative singular and plural (respectively) noun, an ethnic, geographic, or national name Ἕλλην, ηνος, ὁ, from Ἑλλάς: Greece; Ἕλλην: a Greek, Greeks.  Romans 1:14, 16; 2:9, 10; 3:9; 10:12.  It is difficult to determine what weight should be applied to the term Greek.  Larger Roman cities were often segregated into ethnic quarters.  In Alexandria, and possibly elsewhere, these groups could be quite contentious (http://www.livius.org/jo-jz/julius/pogrom.html).  Since Paul seems to be both emphasizing and writing Greek, we may suppose that his target audience is primarily upper classes of Romans with their Greek slaves.  Lower classes of Romans would have understood only Latin, so special interpretation would be required to reach them.  Also, some of Paul’s catechesis is at the level of being obvious to Jews: therefore, redundant and unnecessary.  Christian Jews understand the message of Chapters 2 and 11 all too well, and do not need to have either their sins or their prophetic future explained to them.  It is the Romans who need to learn these things, not the Jews.  The idea of a Greco-Roman congregation, with few or no Jews fits well with Paul’s calling to be the Apostle to the Nations (Romans 11:13).  If this is the case, then Chapter 2, would best be understood as presenting God’s sense of fair play to the Greco-Romans.  If God has been hard on the Roman ethos in Chapter 1; the Romans learn that God plays no favorites in Chapter 2: this is something that Jews should already know.  On the other hand, Paul may intend that this letter be circulated among Greek, Jewish; and, with appropriate translation, even among Latin congregations.  In either case the fact of segregation in Roman cities needs to be considered when weighing the force of the word, Greek.

[104] Βαρβάροις, masculine dative plural noun βάρβαρος, ου, ὁ: bearded, a barbarian, barbarians.  We derive the etymology of βάρβαρος from Cassiodorus (485-585) who suggests bearded flat lander.  We found two modern etymologies that support the connection between barbarian and bearded, which we believe to be the denotative or explicit meaning.  Found only here in Romans.  Acts 28:2, 4; Romans 1:14; 1 Corinthians 14:11, 11; Colossians 3:11.

Even if the etymology fails the similarity of sound (homonym) remains.  Greek, Latin, and Italian are much alike in spelling and vocalization.  Since the Jews love puns and word plays it is unlikely that Paul is not characterizing himself as a barbarian since the Greeks and Romans were usually clean shaven, while the Jews were invariably bearded.  Paul is demeaning himself as a person so that the only authority in his message is that of the good message from God.  His only escape from being classed with barbarians is that he might be accepted as a philosopher.

The history of beards suggests that the Greeks since Alexander, except for philosophers, were primarily clean shaved; while the Romans of the first century were also clean shaved, except for periods of morning.

This being said connotative or implicit meaning soon prevailed so that in Roman culture, a barbarian is one who neither reads nor speaks Greek, one who does not worship the Roman pantheon, which numbered in the hundreds, possibly more than a thousand.  Augustine, in De Civitate Dei contra Paganos, especially in Part I, insists that the Romans had a god or goddess for nearly everything and makes a point of mocking them.  The Romans had blamed Christianity for the decline and fall of Rome; even though The Church protected many of them from the invaders.

Nevertheless, Paul may very well be poking a little fun at himself, to lighten the more difficult topics that he is about to address.

http://en.wikipedia.org/wiki/Barbarian

http://en.wikipedia.org/wiki/Beard

http://en.wikipedia.org/wiki/City_of_God_(book)

http://en.wikipedia.org/wiki/List_of_Roman_deities

http://en.wikipedia.org/wiki/Pantheon,_Rome

[105] Σοφοὶ, σοφοῖς, masculine nominative plural and masculine or neuter dative plural (respectively) adjective σοφός, ή, όν: wise.  Romans 1:14, 22; 16:19, 27 (only God is truly wise).

[106] Ἀνοήτοις, masculine dative plural noun (adjective?) ἀνόητος, ου, ὁ, ἡ, a compound of ἀ + νοέω, from νοῦς: the intellect, mind, understanding, the seat of knowledge, logic, and perception; ἀνόητος: the unknowing; connotatively: foolish, gullible, ignorant, naïve, stupid, uneducated.  Found only here in Romans.  Luke 24:25; Romans 1:14; Galatians 3:1, 3; 1 Timothy 6:9; Titus 3:3.  It is important that a pejorative inflection not be assumed when translating this word.

[107] Ὀφειλέτης, masculine nominative singular noun ὀφειλέτης, ου, ὁ, from ὀφείλω: to be in debt; in the Greek and Roman mindset, to owe a debt of money, property, or service, a public obligation; in the Hebrew mindset, a breach of the Decalogue or Torah, especially a provable one, a sin.  Matthew 6:12, 12; 18:24, 28, 28, 30, 32, 34; 23:16, 18; Luke 7:41; 11:4; 13:4; 16:5, 7; 17:10; John 13:14; 19:7; Acts 17:29; Romans 1:14; 4:4; 8:12; 13:7, 8; 15:1, 27, 27; 1 Corinthians 5:10; 7:3, 36; 9:10; 11:7, 10; 2 Corinthians 12:11, 14; Galatians 5:3; Ephesians 5:28; 2 Thessalonians 1:3; 2:13; Philemon 18; Hebrews 2:17; 5:3, 12; 1 John 2:6; 3:16; 4:11; 3 John 8.

[108] Πρόθυμον, masculine or feminine accusative singular noun πρόθυμος, ου, ὁ, ἡ, a compound of πρό + θυμός: before anger; πρόθυμος: mental determination, especially to fight, to be up to a challenge; connotatively: girded for battle, prepared, ready.  Matthew 26:41; Mark 14:38; Acts 17:11; Romans 1:15; 2 Corinthians 8:11, 12, 19; 9:2; 1 Peter 5:2.

[109] Ἐπαισχύνομαι, present indicative active, first singular ἐπαισχύνομαι, a compound of ἐπί + αἰσχύνομαι, sub αἰσχύνη: shameful behavior; αἰσχύνομαι: to be ashamed; ἐπαισχύνομαι: to be ashamed of.  Mark 8:38, 38; Luke 9:26, 26; Romans 1:16; 6:21; 2 Timothy 1:8, 12, 16; Hebrews 2:11; 11:16.

[110] Westcott, Hort, Tregelles, and the NIV have εὐαγγέλιον (gospel); Robinson, and Pierpont add the phrase τοῦ Χριστοῦ (of the Christ).  This need be nothing more than a Byzantine notation.  It should be obvious to scholars that the only gospel that Paul ever has in mind is the gospel of Christ.  However, when reading from the pulpit to large audiences, among which many are illiterate, it seems wise to make the point clear.

[111] Σωτηρίαν, feminine accusative singular noun σωτηρία, ας, ἡ, from σώζω: to rescue, save; σωτηρία: salvation.  Romans 1:16; 10:1, 10; 11:11; 13:11.

[112] Ἰουδαίῳ, masculine dative singular (collective?) noun, an ethnic, geographic, or national name Ἰουδαῖος, ου, ὁ: a Jew, a member of the tribe of Judah.  Romans 1:16; 2:9, 10, 17, 28, 29; 3:1, 9, 29; 9:24; 10:12.

[113] B omits πρῶτον.  The presence of πρῶτον would be inflammatory in this context and it is doubtful that Paul intends to inflame.  He is patiently building up to a hard subject, so he has no reason to intentionally pick a fight with his hearers.  The fight he seeks is in defense of the good message, in which he has every hope of enlisting his hearers as allies.  We cannot see how πρῶτον can possibly fit here.

[114] Δικαιοσύνη, feminine nominative singular noun δικαιοσύνη, ης, ἡ, from δίκη, ης, ἡ: justice, right; δικαιοσύνη: justness, righteousness.  Romans 1:17; 3:5, 21, 22, 25, 26; 4:3, 5, 6, 9, 11, 11, 13, 22; 5:17, 21; 6:13, 16, 18, 19, 20; 8:10; 9:28, 30, 30, 30, 31, 31; 10:3, 3, 3, 4, 5, 6, 10; 14:17.

Δίκαιος, masculine nominative singular adjective δίκαιος, αία, αιον, from δίκη: justice; δίκαιος: a just or righteous act, person, or thing.  Romans 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12.

Ἀδικίᾳ, ἀδικίαν, feminine dative and accusative (respectively) singular noun ἀδικία, ας, ἡ, from ἀδικέω, sub ἄδικος, a compound of ἀ + δίκη: without justice; ἀδικέω to act unjustly, especially a breach of the last five commandments, the second table of the Law; ἄδικος: unjustness, unrighteousness; ἀδικία: an injustice.  Romans 1:18, 18, 29; 2:8; 3:5; 6:13; 9:14.  Paul tends to use this noun adjectively: it appears that ἀδικία is either the feminine of ἄδικος, or an alternate spelling, or a dialectical variation of ἄδικος.  Because of substantive use it is unclear which word is the adjective, and which is the noun.  The form ἄδικαιος does not appear in the New Testament.

Δικαίωμα, neuter nominative singular noun δικαίωμα, ατος, τό, from δίκη, ης, ἡ: justice, right; δικαίωμα: a just act, just judgment, a sentence either of acquittal or condemnation.  Luke 1:6; Romans 1:32; 2:26; 5:16, 18; 8:4; Hebrews 9:1, 10; Revelation 15:4; 19:8.

The purpose in giving preference to justness over righteousness, is that righteousness has become a meaningless technical word.  Justness forces the reader to consider what righteousness means.

[115] Ἀποκαλύπτεται, present indicative passive, third singular of ἀποκαλύπτω, a compound of ἀπό + καλύπτω: away from, or the opposite of, to conceal, cover, or hide; ἀποκαλύπτω: to disclose, reveal, uncover; ἀποκαλύπτεται: he, she, or it is revealed.  Romans 1:17, 18; 8:18.  Also related to ἀποκάλυψις: revelation; connotatively: appearance, disclosure, enlightenment (a stretch), manifestation.  Romans 2:5; 8:19; 16:25; Revelation 1:1.

[116] Ζήσεται, future indicative middle, third singular of ζάω: to live; ζήσεται: he, she, or it will or shall (will emphasizes the future aspect, while shall emphasizes the declarative aspect) himself, herself, itself live.  Romans 1:17; 6:2, 10, 10, 11, 13; 7:1, 2, 3, 9; 8:12, 13, 13; 9:26; 10:5; 12:1; 14:7, 8, 8, 9, 11.  Paul is emphasizing the fact that the Greco-Romans are equal recipients of real life; as well as laying the groundwork for a topic he will develop in Chapters 6 through 8, and summarize in Chapter 14.

[117] This phrase from Habakkuk 2:4, “Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται,” appears to be the motto of Romans.  It concludes the second section of Chapter 1.

[118] If you have been blessed or helped by any of these meditations, please repost, share, or use any of them as you wish.  No rights are reserved.  They are designed and intended for your free participation.  They were freely received, and are freely given.  No other permission is required for their use.