Apologetics Bible
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Paul wrote Romans c. AD 56-57 from Corinth as a systematic theological letter to the Roman church he had not yet visited. It is the most theologically complete treatment of the gospel in the NT — presenting sin's universal dominion (1:18-3:20), justification by faith (3:21-5:21), sanctification (6-8), Israel's place in redemption (9-11), and practical ethics (12-16).
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Connected primary witness
- Connected ID:
Romans_14
- Primary Witness Text: Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not therefore judge one another ...
Connected dataset overlay
- Connected ID:
Romans_14
- Chapter Blob Preview: Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man’s servant? to his own master he standeth or fall...
Chapter frameStart here before opening notes.
Chapter frame
Paul wrote Romans c. AD 56-57 from Corinth as a systematic theological letter to the Roman church he had not yet visited. It is the most theologically complete treatment of the gospel in the NT — presenting sin's universal dominion (1:18-3:20), justification by faith (3:21-5:21), sanctification (6-8), Israel's place in redemption (9-11), and practical ethics (12-16).
Romans 3:21-26 contains the most compressed and precise statement of the doctrine of justification in all of Scripture — eight verses that launched the Protestant Reformation and remain the theological core of evangelical Christianity.
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Romans 14:1
Greek
Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν.Ton de asthenoynta te pistei proslambanesthe, me eis diakriseis dialogismon.
KJV: Him that is weak in the faith receive ye, but not to doubtful disputations.
AKJV: Him that is weak in the faith receive you, but not to doubtful disputations.
ASV: But him that is weak in faith receive ye, yet not for decision of scruples.
YLT: And him who is weak in the faith receive ye--not to determinations of reasonings;
Exposition: Romans 14:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Him that is weak in the faith receive ye, but not to doubtful disputations.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:2
Greek
ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει.os men pisteyei phagein panta, o de asthenon lachana esthiei.
KJV: For one believeth that he may eat all things: another, who is weak, eateth herbs.
AKJV: For one believes that he may eat all things: another, who is weak, eats herbs.
ASV: One man hath faith to eat all things: but he that is weak eateth herbs.
YLT: one doth believe that he may eat all things--and he who is weak doth eat herbs;
Commentary WitnessRomans 14:2Quoted commentary witness
Commentary Witness
Romans 14:2
Verse 2 One believeth that he may eat all things - He believes that whatsoever is wholesome and nourishing, whether herbs or flesh - whether enjoined or forbidden by the Mosaic law - may be safely and conscientiously used by every Christian. Another, who is weak, eateth herbs - Certain Jews, lately converted to the Christian faith, and having as yet little knowledge of its doctrines, believe the Mosaic law relative to clean and unclean meats to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely and live on vegetables. And a Jew when in a heathen country acts thus, because he cannot tell whether the flesh which is sold in the market may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christian
- Another
- Certain Jews
Exposition: Romans 14:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For one believeth that he may eat all things: another, who is weak, eateth herbs.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:3
Greek
ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ⸂ὁ δὲ⸃ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο.o esthion ton me esthionta me exoytheneito, o de me esthion ton esthionta me krineto, o theos gar ayton proselabeto.
KJV: Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
AKJV: Let not him that eats despise him that eats not; and let not him which eats not judge him that eats: for God has received him.
ASV: Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him.
YLT: let not him who is eating despise him who is not eating: and let not him who is not eating judge him who is eating, for God did receive him.
Commentary WitnessRomans 14:3Quoted commentary witness
Commentary Witness
Romans 14:3
Verse 3 Let not him that eateth - The Gentile, who eats flesh, despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge - condemn him, the Gentile, that eateth indiscriminately flesh or vegetables. For God hath received him - Both being sincere and upright, and acting in the fear of God, are received as heirs of eternal life, without any difference on account of these religious scruples or prejudices.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- The Gentile
- Jew
- Gentile
Exposition: Romans 14:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:4
Greek
σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει· σταθήσεται δέ, ⸂δυνατεῖ γὰρ⸃ ὁ ⸀κύριος στῆσαι αὐτόν.sy tis ei o krinon allotrion oiketen; to idio kyrio stekei e piptei· stathesetai de, dynatei gar o kyrios stesai ayton.
KJV: Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
AKJV: Who are you that judge another man’s servant? to his own master he stands or falls. Yes, he shall be held up: for God is able to make him stand.
ASV: Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand.
YLT: Thou--who art thou that art judging another's domestic? to his own master he doth stand or fall; and he shall be made to stand, for God is able to make him stand.
Commentary WitnessRomans 14:4Quoted commentary witness
Commentary Witness
Romans 14:4
Verse 4 Who art thou that judgest another man's servant? - Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable. Yea, he shall be holden up - He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Yea
- Church
Exposition: Romans 14:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:5
Greek
Ὃς ⸀μὲν κρίνει ἡμέραν παρʼ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω·Os men krinei emeran par emeran, os de krinei pasan emeran· ekastos en to idio noi plerophoreistho·
KJV: One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
AKJV: One man esteems one day above another: another esteems every day alike. Let every man be fully persuaded in his own mind.
ASV: One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind.
YLT: One doth judge one day above another, and another doth judge every day alike ; let each in his own mind be fully assured.
Commentary WitnessRomans 14:5Quoted commentary witness
Commentary Witness
Romans 14:5
Verse 5 One man esteemeth one day above another - Perhaps the word ἡμεραν, day, is here taken for time, festival, and such like, in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew still thought these of moral obligation; the Gentile Christian not having been bred up in this way had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God gave him no such injunctions, consequently he paid to these no religious regard. Another - The converted Gentile esteemeth every day - considers that all time is the Lord's, and that each day should be devoted to the glory of God; and that those festivals are not binding on him. We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy or not holy, as he happens to be persuaded in his own mind. That the Sabbath is of lasting obligation may be reasonably concluded from its institution (see the note on Gen 2:3) and from its typical reference. All allow that the Sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the antitype, or thing signified, take place; consequently, the Sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient version. Let every man be fully persuaded - With respect to the propriety or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 2:3
Named authorities or texts detected in the witness
- Sabbath
- Now
Exposition: Romans 14:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:6
Greek
ὁ φρονῶν τὴν ἡμέραν κυρίῳ ⸀φρονεῖ. καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ.o phronon ten emeran kyrio phronei. kai o esthion kyrio esthiei, eycharistei gar to theo· kai o me esthion kyrio oyk esthiei, kai eycharistei to theo.
KJV: He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
AKJV: He that regards the day, regards it to the Lord; and he that regards not the day, to the Lord he does not regard it. He that eats, eats to the Lord, for he gives God thanks; and he that eats not, to the Lord he eats not, and gives God thanks.
ASV: He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks.
YLT: He who is regarding the day, to the Lord he doth regard it , and he who is not regarding the day, to the Lord he doth not regard it . He who is eating, to the Lord he doth eat, for he doth give thanks to God; and he who is not eating, to the Lord he doth not eat, and doth give thanks to God.
Commentary WitnessRomans 14:6Quoted commentary witness
Commentary Witness
Romans 14:6
Verse 6 He that regardeth the day - A beautiful apology for mistaken sincerity and injudicious reformation. Do not condemn the man for what is indifferent in itself: if he keep these festivals, his purpose is to honor God by the religious observance of them. On the other hand, he who finds that he cannot observe them in honor of God, not believing that God has enjoined them, he does not observe them at all. In like manner, he that eateth any creature of God, which is wholesome and proper food, gives thanks to God as the author of all good. And he who cannot eat of all indiscriminately, but is regulated by the precepts in the Mosaic law relative to clean and unclean meats, also gives God thanks. Both are sincere; both upright; both act according to their light; God accepts both; and they should bear with each other.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:6
Source lane
Apologetics Bible source bundle
Exposition: Romans 14:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:7
Greek
Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ οὐδεὶς ἑαυτῷ ἀποθνῄσκει·Oydeis gar emon eayto ze, kai oydeis eayto apothneskei·
KJV: For none of us liveth to himself, and no man dieth to himself.
AKJV: For none of us lives to himself, and no man dies to himself.
ASV: For none of us liveth to himself, and none dieth to himself.
YLT: For none of us to himself doth live, and none to himself doth die;
Commentary WitnessRomans 14:7Quoted commentary witness
Commentary Witness
Romans 14:7
Verse 7 None of us liveth to himself - The Greek writers use the phrase, ἑαυτῳ ζῃν, to signify acting according to one's own judgment, following one's own opinion. Christians must act in all things according to the mind and will of God, and not follow their own wills. The apostle seems to intimate that in all the above cases each must endeavor to please God, for he is accountable to him alone for his conduct in these indifferent things. God is our master, we must live to him, as we live under his notice and by his bounty; and when we cease to live among men, we are still in his hand. Therefore, what we do, or what we leave undone, should be in reference to that eternity which is ever at hand.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Therefore
Exposition: Romans 14:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For none of us liveth to himself, and no man dieth to himself.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:8
Greek
ἐάν τε γὰρ ζῶμεν, τῷ κυρίῳ ζῶμεν, ἐάν τε ἀποθνῄσκωμεν, τῷ κυρίῳ ἀποθνῄσκομεν. ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνῄσκωμεν, τοῦ κυρίου ἐσμέν.ean te gar zomen, to kyrio zomen, ean te apothneskomen, to kyrio apothneskomen. ean te oyn zomen ean te apothneskomen, toy kyrioy esmen.
KJV: For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.
AKJV: For whether we live, we live to the Lord; and whether we die, we die to the Lord: whether we live therefore, or die, we are the Lord’s.
ASV: For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.
YLT: for both, if we may live, to the Lord we live; if also we may die, to the Lord we die; both then if we may live, also if we may die, we are the Lord's;
Commentary Witness (Generated)Romans 14:8Generated editorial synthesis
Commentary Witness (Generated)
Romans 14:8
Romans 14:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Romans 14:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Romans 14:8
Named authorities or texts detected in the witness
- Lord
Exposition: Romans 14:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:9
Greek
εἰς τοῦτο γὰρ ⸀Χριστὸς ⸀ἀπέθανεν καὶ ἔζησεν ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ.eis toyto gar Christos apethanen kai ezesen ina kai nekron kai zonton kyrieyse.
KJV: For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
AKJV: For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
ASV: For to this end Christ died and lived again, that he might be Lord of both the dead and the living.
YLT: for because of this Christ both died and rose again, and lived again, that both of dead and of living he may be Lord.
Commentary WitnessRomans 14:9Quoted commentary witness
Commentary Witness
Romans 14:9
Verse 9 Christ both died and rose - That we are not our own, but are the Lord's both in life and death, is evident from this - that Christ lived, and died, and rose again, that he might be the Lord of the dead and the living; for his power extends equally over both worlds: separate, as well as embodied spirits, are under his authority; and he it is who is to raise even the dead to life: and thus all throughout eternity shall live under his dominion. The clause και ανεστη, and rose, is wanting in several reputable MSS., and certainly is not necessary to the text. Griesbach omits the words, and reads απεθανε και εζησεν, died and lived; of which Professor White says, lectio indubie genuina: "this reading is indisputably genuine."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:9
Source lane
Apologetics Bible source bundle
Exposition: Romans 14:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:10
Greek
Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ ⸀θεοῦ,Sy de ti krineis ton adelphon soy; e kai sy ti exoytheneis ton adelphon soy; pantes gar parastesometha to bemati toy theoy,
KJV: But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
AKJV: But why do you judge your brother? or why do you set at nothing your brother? for we shall all stand before the judgment seat of Christ.
ASV: But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God.
YLT: And thou, why dost thou judge thy brother? or again, thou, why dost thou set at nought thy brother? for we shall all stand at the tribunal of the Christ;
Commentary WitnessRomans 14:10Quoted commentary witness
Commentary Witness
Romans 14:10
Verse 10 But why dost thou - Christian Jew, observing the rites of the Mosaic law, judge - condemn thy brother - the Christian Gentile, who does not think himself bound by this law? Or why dost thou - Christian Gentile, set at nought thy Christian Jewish brother, as if he were unworthy of thy regard, because he does not yet believe that the Gospel has set him free from the rites and ceremonies of the law? It is a true saying of Mr. Heylin, on this verse: The superstitious are prone to judge, and those who are not superstitious are prone to despise. We shall all stand before the judgment seat of Christ - Why should we then judge and condemn each other? We are accountable to God for our conduct, and shall be judged at his bar; and let us consider that whatever measure we mete, the same shall be measured unto us again.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christian Jew
- Christian Gentile
- Mr
- Heylin
Exposition: Romans 14:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:11
Greek
γέγραπται γάρ· Ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ ⸂πᾶσα γλῶσσα ἐξομολογήσεται⸃ τῷ θεῷ.gegraptai gar· Zo ego, legei kyrios, oti emoi kampsei pan gony, kai pasa glossa exomologesetai to theo.
KJV: For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
AKJV: For it is written, As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.
ASV: For it is written, As I live, saith the Lord, to me every knee shall bow,
YLT: for it hath been written, `I live! saith the Lord--to Me bow shall every knee, and every tongue shall confess to God;'
Commentary Witness (Generated)Romans 14:11Generated editorial synthesis
Commentary Witness (Generated)
Romans 14:11
Romans 14:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Romans 14:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Romans 14:11
Named authorities or texts detected in the witness
- Lord
Exposition: Romans 14:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:12
Greek
⸀ἄρα ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον ⸀δώσει.ara ekastos emon peri eaytoy logon dosei.
KJV: So then every one of us shall give account of himself to God.
AKJV: So then every one of us shall give account of himself to God.
ASV: So then each one of us shall give account of himself to God.
YLT: so, then, each of us concerning himself shall give reckoning to God;
Commentary WitnessRomans 14:12Quoted commentary witness
Commentary Witness
Romans 14:12
Verse 12 Every one of us shall give account of himself - We shall not, at the bar of God, be obliged to account for the conduct of each other - each shall give account of himself: and let him take heed that he be prepared to give up his accounts with joy.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:12
Source lane
Apologetics Bible source bundle
Exposition: Romans 14:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So then every one of us shall give account of himself to God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:13
Greek
Μηκέτι οὖν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον.Meketi oyn alleloys krinomen· alla toyto krinate mallon, to me tithenai proskomma to adelpho e skandalon.
KJV: Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.
AKJV: Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way.
ASV: Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother’s way, or an occasion of falling.
YLT: no longer, therefore, may we judge one another, but this judge ye rather, not to put a stumbling-stone before the brother, or an offence.
Commentary WitnessRomans 14:13Quoted commentary witness
Commentary Witness
Romans 14:13
Verse 13 Let us not, therefore, judge one another any more - Let us abandon such rash conduct; it is dangerous, it is uncharitable: judgment belongs to the Lord, and he will condemn those only who should not be acquitted. That no man put a stumbling block - Let both the converted Jew and Gentile consider that they should labor to promote each other's spiritual interests, and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel, on which, and not on questions of rites and ceremonies, the salvation of their soul depends.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
- Gospel
Exposition: Romans 14:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:14
Greek
οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ⸀ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.oida kai pepeismai en kyrio Iesoy oti oyden koinon di eaytoy· ei me to logizomeno ti koinon einai, ekeino koinon.
KJV: I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
AKJV: I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteems any thing to be unclean, to him it is unclean.
ASV: I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean.
YLT: I have known, and am persuaded, in the Lord Jesus, that nothing is unclean of itself, except to him who is reckoning anything to be unclean--to that one it is unclean;
Commentary WitnessRomans 14:14Quoted commentary witness
Commentary Witness
Romans 14:14
Verse 14 I know, and am persuaded by the Lord Jesus - After reasoning so long and so much with these contending parties on the subject of their mutual misunderstandings, without attempting to give any opinion, but merely to show them the folly and uncharitableness of their conduct, he now expresses himself fully, and tells them that nothing is unclean of itself, and that he has the inspiration and authority of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know, and am persuaded by the Lord Jesus. And yet, after having given them this decisive judgment, through respect to the tender, mistaken conscience of weak believers, he immediately adds: But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily contract guilt; for he who acts in opposition to his conscience in one case may do it in another, and thus even the plain declarations of the word of God may be set aside on things of the utmost importance, as well as the erroneous though well-intentioned dictates of his conscience, on matters which he makes of the last consequence; though others who are better taught know them to be indifferent. It is dangerous to trifle with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which every one else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; and even a sore conscience is infinitely better than none.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Lord Jesus
Exposition: Romans 14:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:15
Greek
εἰ ⸀γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν.ei gar dia broma o adelphos soy lypeitai, oyketi kata agapen peripateis. me to bromati soy ekeinon apollye yper oy Christos apethanen.
KJV: But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
AKJV: But if your brother be grieved with your meat, now walk you not charitably. Destroy not him with your meat, for whom Christ died.
ASV: For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died.
YLT: and if through victuals thy brother is grieved, no more dost thou walk according to love; do not with thy victuals destroy that one for whom Christ died.
Commentary WitnessRomans 14:15Quoted commentary witness
Commentary Witness
Romans 14:15
Verse 15 If thy brother be grieved - If he think that thou doest wrong, and he is in consequence stumbled at thy conduct. Now walkest thou not charitably - Κατα αγαπην, According to love; for love worketh no ill to its neighbor; but by thy eating some particular kind of meat, on which neither thy life nor well-being depends, thou workest ill to him by grieving and distressing his mind; and therefore thou breakest the law of God in reference to him, while pretending that thy Christian liberty raises thee above his scruples. Destroy not him with thy meat, for whom Christ died - This puts the uncharitable conduct of the person in question in the strongest light, because it supposes that the weak brother may be so stumbled as to fall and perish finally; even the man for whom Christ died. To injure a man in his circumstances is bad; to injure him in his person is worse; to injure him in his reputation is still worse; and to injure his soul is worst of all. No wickedness, no malice, can go farther than to injure and destroy the soul: thy uncharitable conduct may proceed thus far; therefore thou art highly criminal before God. From this verse we learn that a man for whom Christ died may perish, or have his soul destroyed; and destroyed with such a destruction as implies perdition; the original is very emphatic, μη - εκεινον απολλυε, ὑπερ οὑ Χριστος απεθανε. Christ died in his stead; do not destroy his soul. The sacrificial death is as strongly expressed as it can be, and there is no word in the New Testament that more forcibly implies eternal ruin than the verb απολλυω, from which is derived that most significant name of the Devil, ὁ Απολλυων, the Destroyer, the great universal murderer of souls.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Devil
- Destroyer
Exposition: Romans 14:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:16
Greek
μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν.me blasphemeistho oyn ymon to agathon.
KJV: Let not then your good be evil spoken of:
AKJV: Let not then your good be evil spoken of:
ASV: Let not then your good be evil spoken of:
YLT: Let not, then, your good be evil spoken of,
Commentary WitnessRomans 14:16Quoted commentary witness
Commentary Witness
Romans 14:16
Verse 16 Let not then your good be evil spoken of - Do not make such a use of your Christian liberty as to subject the Gospel itself to reproach. Whatsoever you do, do it in such a manner, spirit, and time, as to make it productive of the greatest possible good. There are many who have such an unhappy method of doing their good acts, as not only to do little or no good by them, but a great deal of evil. It requires much prudence and watchfulness to find out the proper time of performing even a good action.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:16
Source lane
Apologetics Bible source bundle
Exposition: Romans 14:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let not then your good be evil spoken of:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:17
Greek
οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ·oy gar estin e basileia toy theoy brosis kai posis, alla dikaiosyne kai eirene kai chara en pneymati agio·
KJV: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
AKJV: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
ASV: for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
YLT: for the reign of God is not eating and drinking, but righteousness, and peace, and joy in the Holy Spirit;
Commentary WitnessRomans 14:17Quoted commentary witness
Commentary Witness
Romans 14:17
Verse 17 For the kingdom of God - That holy religion which God has sent from heaven, and which be intends to make the instrument of establishing a counterpart of the kingdom of glory among men: see on Mat 3:2 (note). Is not meat and drink - It consists not in these outward and indifferent things. It neither particularly enjoins nor particularly forbids such. But righteousness - Pardon of sin, and holiness of heart and life. And peace - In the soul, from a sense of God's mercy; peace regulating, ruling, and harmonizing the heart. And joy in the Holy Ghost - Solid spiritual happiness; a joy which springs from a clear sense of God's mercy; the love of God being shed abroad in the heart by the Holy Ghost. In a word, it is happiness brought into the soul by the Holy Spirit, and maintained there by the same influence. This is a genuine counterpart of heaven; righteousness without sin, Peace without inward disturbance, Joy without any kind of mental agony or distressing fear. See the note on Mat 3:2.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 3:2
Named authorities or texts detected in the witness
- Holy Ghost
- Holy Spirit
Exposition: Romans 14:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:18
Greek
ὁ γὰρ ἐν ⸀τούτῳ δουλεύων τῷ Χριστῷ εὐάρεστος τῷ θεῷ καὶ δόκιμος τοῖς ἀνθρώποις.o gar en toyto doyleyon to Christo eyarestos to theo kai dokimos tois anthropois.
KJV: For he that in these things serveth Christ is acceptable to God, and approved of men.
AKJV: For he that in these things serves Christ is acceptable to God, and approved of men.
ASV: For he that herein serveth Christ is well-pleasing to God, and approved of men.
YLT: for he who in these things is serving the Christ, is acceptable to God and approved of men.
Commentary WitnessRomans 14:18Quoted commentary witness
Commentary Witness
Romans 14:18
Verse 18 For he that in these things - The man, whether Jew or Gentile, who in these things - righteousness, peace, and joy in the Holy Ghost, serveth Christ - acts according to his doctrine, is acceptable to God; for he has not only the form of godliness in thus serving Christ, but he has the power, the very spirit and essence of it, in having righteousness, and peace, and joy in the Holy Ghost; and therefore the whole frame of his mind, as well as his acts, must be acceptable to God. - And approved of men; for although religion may be persecuted, yet the righteous man, who is continually labouring for the public good, will be generally esteemed. This was a very common form of speech among the Jews; that he who Was a conscientious observer of the law, was pleasing to God and approved of men. See several examples in Schoettgen.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gentile
- Holy Ghost
- Christ
- Jews
- Schoettgen
Exposition: Romans 14:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he that in these things serveth Christ is acceptable to God, and approved of men.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:19
Greek
ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους.ara oyn ta tes eirenes diokomen kai ta tes oikodomes tes eis alleloys.
KJV: Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
AKJV: Let us therefore follow after the things which make for peace, and things with which one may edify another.
ASV: So then let us follow after things which make for peace, and things whereby we may edify one another.
YLT: So, then, the things of peace may we pursue, and the things of building up one another;
Commentary WitnessRomans 14:19Quoted commentary witness
Commentary Witness
Romans 14:19
Verse 19 Let us therefore follow - Far from contending about meats, drinks, and festival times, in which it is not likely that the Jews and Gentiles will soon agree, let us endeavor to the utmost of our power to promote peace and unanimity, that we may be instrumental in edifying each other, in promoting religious knowledge and piety instead of being stumbling-blocks in each other's way.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:19
Source lane
Apologetics Bible source bundle
Exposition: Romans 14:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let us therefore follow after the things which make for peace, and things wherewith one may edify another.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:20
Greek
μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ. πάντα μὲν καθαρά, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι.me eneken bromatos katalye to ergon toy theoy. panta men kathara, alla kakon to anthropo to dia proskommatos esthionti.
KJV: For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
AKJV: For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eats with offense.
ASV: Overthrow not for meat’s sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence.
YLT: for the sake of victuals cast not down the work of God; all things, indeed, are pure, but evil is to the man who is eating through stumbling.
Commentary WitnessRomans 14:20Quoted commentary witness
Commentary Witness
Romans 14:20
Verse 20 For meat destroy not the work of God - Do not hinder the progress of the Gospel either in your own souls or in those of others, by contending about lawful or unlawful meats. And do not destroy the soul of thy Christian brother, Rom 14:15, by offending him so as to induce him to apostatize. All things indeed are pure - This is a repetition of the sentiment delivered, Rom 14:14, in different words. Nothing that is proper for aliment is unlawful to be eaten; but it is evil for that man who eateth with offense - the man who either eats contrary to his own conscience, or so as to grieve and stumble another, does an evil act; and however lawful the thing may be in itself, his conduct does not please God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 14:15
- Rom 14:14
Exposition: Romans 14:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:21
Greek
καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει ⸂ἢ σκανδαλίζεται ἢ ἀσθενεῖ⸃·kalon to me phagein krea mede piein oinon mede en o o adelphos soy proskoptei e skandalizetai e asthenei·
KJV: It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
AKJV: It is good neither to eat flesh, nor to drink wine, nor any thing whereby your brother stumbles, or is offended, or is made weak.
ASV: It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.
YLT: Right it is not to eat flesh, nor to drink wine, nor to do anything in which thy brother doth stumble, or is made to fall, or is weak.
Commentary WitnessRomans 14:21Quoted commentary witness
Commentary Witness
Romans 14:21
Verse 21 It is good neither to eat flesh, etc. - The spirit and self-denying principles of the Gospel teach us, that we should not only avoid every thing in eating or drinking which may be an occasion of offense or apostasy to our brethren, but even to lay down our lives for them should it be necessary. Whereby thy brother stumbleth - Προσκοπτει, from προς, against, and κοπτω, to strike, to hit the foot against a stone in walking, so as to halt, and be impeded in one's journey. It here means, spiritually, any thing by which a man is so perplexed in his mind as to be prevented from making due progress in the Divine life. Any thing by which he is caused to halt, to be undecisive, and undetermined; and under such an influence no man has ever yet grown in grace and in the knowledge of Jesus Christ. Or is offended - Η σκανδαλιζεται, from σκανδαλον, a stumbling-block; any thing by which a person is caused to fall, especially into a snare, trap, or gin. Originally the word signified the piece of wood or key in a trap, which being trodden on caused the animal to fall into a pit, or the trap to close upon him. In the New Testament it generally refers to total apostasy from the Christian religion; and this appears to be its meaning in this place. Or is made weak - Η ασθενει, from α, negative, and σθενος, strength; without mental vigor; without power sufficiently to distinguish between right and wrong, good and evil, lawful and unlawful. To get under the dominion of an erroneous conscience, so as to judge that to be evil or unlawful which is not so. The two last terms are omitted by two excellent MSS. (the Codex Alexandrinus and the Codex Ephraim), by the Syriac of Erpen, the Coptic and the Ethiopic, and by some of the primitive fathers. It is very likely that they were added by some early hand by way of illustration. Griesbach has left them in the text with a note of doubtfulness.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Jesus Christ
- Erpen
- Ethiopic
Exposition: Romans 14:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:22
Greek
σὺ πίστιν ⸀ἣν ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ. μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει·sy pistin en echeis kata seayton eche enopion toy theoy. makarios o me krinon eayton en o dokimazei·
KJV: Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
AKJV: Have you faith? have it to yourself before God. Happy is he that condemns not himself in that thing which he allows.
ASV: The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth.
YLT: Thou hast faith! to thyself have it before God; happy is he who is not judging himself in what he doth approve,
Commentary WitnessRomans 14:22Quoted commentary witness
Commentary Witness
Romans 14:22
Verse 22 Hast thou faith? - The term faith seems to signify in this place a full persuasion in a man's mind that he is right, that what he does is lawful, and has the approbation of God and his conscience. Dr. Taylor has a judicious note on this passage. "There is no necessity," says he, " for reading the first clause interrogatively; and it seems to be more agreeable to the structure of the Greek to render it, Thou hast faith; as if he had said: 'I own thou hast a right persuasion.' Farther, there is an anadiplosis in εχεις, and εχε the first simply signifies thou hast, the latter, hold fast. Thou hast a right persuasion concerning thy Christian liberty; and I advise thee to hold that persuasion steadfastly, with respect to thyself in the sight of God. Εχω have, has frequently this emphatical signification. See Mat 25:29, etc." Happy is he that condemneth not, etc. - That man only can enjoy peace of conscience who acts according to the full persuasion which God has given him of the lawfulness of his conduct: whereas he must be miserable who allows himself in the practice of any thing for which his conscience upbraids and accuses him. This is a most excellent maxim, and every genuine Christian should be careful to try every part of his conduct by it. If a man have not peace in his own bosom, he cannot be happy; and no man can have peace who sins against his conscience. If a man's passions or appetite allow or instigate him to a particular thing, let him take good heed that his conscience approve what his passions allow, and that he live not the subject of continual self-condemnation and reproach. Even the man who has the too scrupulous conscience had better, in such matters as are in question, obey its erroneous dictates than violate this moral feeling, and live only to condemn the actions he is constantly performing.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 25:29
Named authorities or texts detected in the witness
- Dr
- Farther
Exposition: Romans 14:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Romans 14:23
Greek
ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως· πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ⸀ἐστίν.o de diakrinomenos ean phage katakekritai, oti oyk ek pisteos· pan de o oyk ek pisteos amartia estin.
KJV: And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
AKJV: And he that doubts is damned if he eat, because he eats not of faith: for whatever is not of faith is sin.
ASV: But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.
YLT: and he who is making a difference, if he may eat, hath been condemned, because it is not of faith; and all that is not of faith is sin.
Commentary WitnessRomans 14:23Quoted commentary witness
Commentary Witness
Romans 14:23
Verse 23 And he that doubteth - This verse is a necessary part of the preceding, and should be read thus: But he that doubteth is condemned if he eat, because he eateth not of faith. The meaning is sufficiently plain. He that feeds on any kind of meats prohibited by the Mosaic law, with the persuasion in his mind that he may be wrong in so doing, is condemned by his conscience for doing that which he has reason to think God has forbidden. For whatsoever is not of faith is sin - Whatever he does, without a full persuasion of its lawfulness, (see Rom 14:22) is to him sin; for he does it under a conviction that he may be wrong in so doing. Therefore, if he makes a distinction in his own conscience between different kinds of meats, and yet eats of all indifferently, he is a sinner before God; because he eats either through false shame, base compliance, or an unbridled appetite; and any of these is in itself a sin against the sincerity, ingenuousness, and self-denying principles of the Gospel of Christ. Some think that these words have a more extensive signification, and that they apply to all who have not true religion, and faith in our Lord Jesus Christ; every work of such persons being sinful in the sight of a holy God, because it does not proceed from a pure motive. On this ground our Church says, Art. xiii, "Works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God, forasmuch as they are not of faith in Jesus Christ; yes, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." To this we may add, that without faith it is impossible to please God; every thing is wrong where this principle is wanting. There are few readers who have not remarked that the last three verses of this epistle (Rom 16:25-27) appear to stand in their present place without any obvious connection; and apparently after the epistle is concluded. And it is well known to critics, that two MSS. in uncial letters, the Cod. A and I, with upwards of 100 others, together with the Slavonic, the later Syriac and Arabic, add those verses at the end of the fourteenth chapter. The transposition is acknowledged by Cyril, Chrysostom, Theodoret, Oecumenius, Theophylact, Theodulus, Damascenus, and Tertullian; see Wetstein. Griesbach inserts them at the end of this chapter as their proper place; and most learned men approve of this transposition. It may be necessary to repeat the words here that the reader may see with what propriety they connect with the subject which terminates the fourteenth chapter as it now stands. Rom 14:23 : And he that doubteth is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. Rom 16:25 : Now, to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery which was kept secret since the world began, Rom 16:26 : But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith); Rom 16:27 : To God only wise be glory through Jesus Christ for ever. Amen. Rom 15:1 : We then that are strong ought to bear the infirmities of the weak, etc. These words certainly connect better with the close of the fourteenth chapter and the beginning of the fifteenth than they do with the conclusion of the sixteenth, where they are now generally found; but I shall defer my observations upon them till I come to that place, with only this remark, that the stablishing mentioned Rom 16:25, corresponds well with the doubting, Rom 14:23, and indeed the whole matter of these verses agrees so well with the subject so largely handled in the preceding chapter, that there can be very little doubt of their being in their proper place if joined to the end of this chapter, as they are in the preceding MSS. and versions.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 14:22
- Rom 16:25-27
- Rom 14:23
- Rom 16:25
- Rom 16:26
- Rom 16:27
- Rom 15:1
Named authorities or texts detected in the witness
- Jesus
- Therefore
- Christ
- Lord Jesus Christ
- Art
- Jesus Christ
- Cod
- Slavonic
- Arabic
- Cyril
- Chrysostom
- Theodoret
- Oecumenius
- Theophylact
- Theodulus
- Damascenus
- Tertullian
- Wetstein
- Now
- Gospel
- Amen
Exposition: Romans 14:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
21
Generated editorial witnesses
2
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Rom 14:1
- Rom 14:2-4
- Rom 14:5
- Rom 14:6
- Rom 14:7-9
- Rom 14:10-13
- Rom 14:14-16
- Rom 14:17
- Rom 14:18
- Rom 14:19-21
- Rom 14:22
- Rom 14:23
- Act 18:2
- Act 18:3
- Rom 14:21
- Romans 14:1
- Romans 14:2
- Romans 14:3
- Romans 14:4
- Gen 2:3
- Romans 14:5
- Romans 14:6
- Romans 14:7
- Romans 14:8
- Romans 14:9
- Romans 14:10
- Romans 14:11
- Romans 14:12
- Romans 14:13
- Romans 14:14
- Romans 14:15
- Romans 14:16
- Mat 3:2
- Romans 14:17
- Romans 14:18
- Romans 14:19
- Rom 14:15
- Rom 14:14
- Romans 14:20
- Romans 14:21
- Mat 25:29
- Romans 14:22
- Rom 16:25-27
- Rom 16:25
- Rom 16:26
- Rom 16:27
- Rom 15:1
- Romans 14:23
Named authorities or texts surfaced in commentary
- Moses
- Christ
- Rome
- Jew
- Gentile
- Jewish Christian
- Christianity
- See Dr
- Taylor
- St
- Priscilla
- Dr
- Christian
- Another
- Certain Jews
- The Gentile
- Yea
- Church
- Sabbath
- Now
- Therefore
- Lord
- Christian Jew
- Christian Gentile
- Mr
- Heylin
- Gospel
- Jesus
- Lord Jesus
- Devil
- Destroyer
- Holy Ghost
- Holy Spirit
- Jews
- Schoettgen
- Jesus Christ
- Erpen
- Ethiopic
- Farther
- Lord Jesus Christ
- Art
- Cod
- Slavonic
- Arabic
- Cyril
- Chrysostom
- Theodoret
- Oecumenius
- Theophylact
- Theodulus
- Damascenus
- Tertullian
- Wetstein
- Amen
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Commentary Witness
Romans 14:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Romans 14:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness