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Therefore,οὖν(oun)
Conjunction
Strong's Greek 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.
[since] we have now been justified
δικαιωθέντες(dikaiōthentes)
Verb - Aorist Participle Passive - Nominative Masculine Plural
Strong's Greek 1344: From dikaios; to render just or innocent.
by
ἐν(en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.
His
αὐτοῦ(autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
blood,
αἵματι(haimati)
Noun - Dative Neuter Singular
Strong's Greek 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.
how much
Πολλῷ(Pollō)
Adjective - Dative Neuter Singular
Strong's Greek 4183: Much, many; often.
more
μᾶλλον(mallon)
Adverb
Strong's Greek 3123: More, rather. Neuter of the comparative of the same as malista; more) or rather.
shall we be saved
σωθησόμεθα(sōthēsometha)
Verb - Future Indicative Passive - 1st Person Plural
Strong's Greek 4982: To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect.
from
ἀπὸ(apo)
Preposition
Strong's Greek 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.
wrath
ὀργῆς(orgēs)
Noun - Genitive Feminine Singular
Strong's Greek 3709: From oregomai; properly, desire, i.e., violent passion (justifiable) abhorrence); by implication punishment.
through
δι’(di’)
Preposition
Strong's Greek 1223: A primary preposition denoting the channel of an act; through.
Him!
αὐτοῦ(autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
(9) From wrath.--From the wrath, the divine wrath, or the wrath to come.Verses 9, 10. - Much more then, being now justified by (literally, in) his blood, we shall be saved from the wrath through him. For if, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we shall be saved by (literally, in) his life
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. In these verses, the second being an amplification of the first, our relations to God are set forth, as before, by the analogy of such as may subsist between man and man. Men do not usually die for their enemies, but they do seek the good of their friends. If, then, God's superhuman love reconciled us to himself through the death of his Son when we were still his enemies, what assurance may we not now feel, being no longer at enmity, of being saved from the wrath (τῆς ὀργῆς, ver. 9) to which, as sinners and enemies, we were exposed! There is also a significance (ver. 10)in the words 'death' and 'life.' Christ's death was for atonement, and in it we are conceived as having died with him to our former state of alienation from God. His resurrection was the inauguration of a new life to God, in which with him we live (cf. Romans 6:3, et seqq.). The words 'enemies' (ἀχθροὶ) and 'reconciled' (καταλλάγημεν, καταλλαγέντες) invite attention. Does the former word imply mutual enmity, or only that we were God's enemies? We may answer that, though we cannot attribute enmity in its proper human sense to God, or properly speak of him as under any circumstances the enemy of man, yet the expression might perhaps be used with regard to him in the way of accommodation to human ideas, as are anger, jealousy, and the like. There seems, however, to be no necessity for this conception here, the idea being rather that of man's alienation from God, and from peace with him, through sin; as in Colossians 1:21, 'And you, that were sometime alienated and enemies in your mind by wicked works.' So Theoderet interprets: Οἱ ἐχθροὶ δὴ τῶν ἐντολῶν αῖς μηδὲ ὑποκηκόασιγενόμενοι ὥσπερ φίλοι οἱ ὑπακηκοότες. So too, Clem. Alex., 'Strom.,' 1. 3.: Καὶ μή τεκαθὰπεο ἐπὶ τοῦ Θεοῦ οὐδενὶ μὲν ἀντικεισθαι, λέγομεν τὸν Θεὸν οὐδε ἐχθρὸν εῖναι τινός πάντων γὰρ κτίστης καὶ οὐδεν ἐστι τῶν ὑποστάντων ο{ μὴ θέλει. Φαμὲν δὲ αὐτῷ ἐχθροὺς εϊναι τοὺς ἀπειθεῖς καὶ μὴ κατὰ τὰς ἐντολὰς αὐτοῦ πορευομένους. With regard to reconciled,' it may be first observed that, however orthodox and capable of a true sense it may be to speak of God being reconciled to man through Christ (as in Art. 2, 'to reconcile his Father to us'), the expression is not scriptural. It is always man who is said to be reconciled to God; and it is God who, in Christ, reconciles the world unto himself (2 Corinthians 5:19; cf. also Ephesians 2:16; Colossians 1:20, 21). Still, mere is evidently implied than that God reconciles men to himself by changing their hearts and converting them from sin by the manifestation of his love in Christ. The reconciliation is spoken of as effected once for all for all mankind in the atonement, independently of, and previously to, the conversion of believers. Faith only appropriates, and obedience testifies, the appropriation of an accomplished reconciliation available for all mankind. That such is the view in the passage before us is distinctly evident from all that follows after ver. 12. AngerBloodDeclaredDeliveredFreeGod'sGuiltJustifiedPronouncedRatherRighteousRighteousnessSalvationSavedWrathJump to Next
AngerBloodDeclaredDeliveredFreeGod'sGuiltJustifiedPronouncedRatherRighteousRighteousnessSalvationSavedWrathRomans 5:9 NIVRomans 5:9 NLT
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Alphabetical: be been blood by from God God's have having him his how justified more much now of saved shall Since the then through we wrathNT Letters: Romans 5:9 Much more then being now justified (Rom. Ro) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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