Class Notes: 1/5/2023
The book of Romans part 102; Rom 2:7; and Rom 2:8;
In our verse-by-verse study of Romans we are in Rom 2:7;
Our expanded translation so far is "Tois men" translated "to those on one hand." Next is the prepositional phrase" kata' hypomone ergon agathos." We noted that this can be misunderstood as translated in all of the English translations that I looked at that translate it as "perseverance in doing good."
The phrase begins with "kata" plus the accusative of "hypomone" that means patience, endurance, fortitude, or perseverance, but also means patient expectation, and that is the way it should be translated here.
"Kata' ("on the basis of") "hypomone" ("patient expectation.") Next is a descriptive genitive singular from the adjective "agathos" that means good of intrinsic value referring to divine good that can only be produced by God. The noun that goes with "agathos' is the singular of "ergon" translated "work."
Translation so far: "To those on the one hand who on the basis of patient expectation" (on the way from God-consciousness to gospel hearing) are patiently expecting a divine good work."
Rom. 2:7; "To those on the one hand who search for." This is a customary present tense of "zetew," that describes what habitually occurs with those who are positive at the point of God-consciousness.
A person who is positive at the point of God-consciousness is going to begin searching. The active voice refers to the person who is positive at God-consciousness who begins to search.
The rest of verse 7 deals with the results of their positive volition. They seek for "glory," translated from the accusative singular of "doca."
This is an adverbial accusative of measure. The adverbial accusative qualifies the verb in a direct way. In the Greek the adverbial accusative of measure qualifies the verb indirectly.
The direct object qualifies the verb directly. Sometimes the accusative is used to indicate a point of time. In this case we need a point of time because we are talking about the point of time of gospel hearing, and before that God-consciousness.
When the accusative is used to indicate a point of time it is a part of the continuous period that is implied in the context. This means that the accusative of the extent of time is also involved with the adverbial accusative of measure.
So "glory" (doca), is established as an adverbial accusative of measure plus the accusative of the extent of time, referring to God's essence that is comprised of the sum total of divine attributes.
Positive volition at gospel hearing results in an eternal relationship with God's essence because adjustment to God's justice at salvation results in an eternal relationship with God, God's essence and His glory.
Justice is the attributes of God's essence that the believer must adjust to after salvation through the use of the rebound technique and for daily spiritual growth.
Maturity adjustment to God's justice means glorifying God or sharing blessing from God's glory but we also receive glory from our relationship with God at salvation.
Glorifying God is the results from the spiritual advance that occurs as the believer moves from salvation glory from positional adjustment to God's justice into glory in maturity from experiential adjustment to God's justice.
Next is the word translated "honor" or "value," from the Greek "timh." It is in the accusative of measure or extent of time. In the 9th century BC "timh' meant overt wealth, but over the period of 400 years, into the Classical Greek era, "timh" became detached from physical possessions and became an abstract noun that referred to the concept of honor.
Having honor or integrity is much more valuable than physical possessions. The word infers both honor and cost so it comes to mean something of value. Salvation is not only glory but it is also extremely valuable because it is precious beyond description.
The next word refers to the guarantee of ultimate sanctification. It is an adverbial accusative of measure or the accusative of the extent of time from "aphtharsia" that means "incorruptibility" or "immortality," it is a technical word that describes the resurrection body of the believer with no old sin nature, and no human good; This same concept is described in 1Cor 15:53-56.
Last is "eternal life" that is translated from the accusative singular direct object "aiwnion," and it is literally "life age-abiding," but it is a Greek idiom for eternal life.
Rom 2:7; Expanded Translation: "To those on the one hand who on the basis of expectation of a good work are seeking glory, honor, immortality, and eternal life."
Rom 2:8; "But unto those" "tois de" This refers to those unbelievers who are maladjusted to God's justice because of their negative volition at the point of gospel hearing.
This is a dative of disadvantage because it is to the disadvantage for any member of the human race to be negative toward the gospel. The correlative particle "de" is used to complete the second concessive clause and to show a contrast between them.
The particle "de" is also used as an adversative conjunction that sets up a contrast between those who are positive at God-consciousness and gospel hearing and those who are not so this can be translated: "But to those on the other hand."
"that are contentious" from the preposition "ek" plus the adjective in the ablative singular, "eritheia." "Eritheia" is derived from the verb "erithuw" that means to work as a day laborer.
It also connotes a self-seeking pursuit of political office by unfair means. Another meaning: to have the mental attitude of a prostitute trying to entice a customer. It all adds up to the attitude of self-seeking, an arrogant attitude preying on the weaknesses of someone else.
It is used for those who are active in the pursuit of their own interest through arrogance, seeking their own gain and advantage. Finally, this word came to mean the scorn of the ruling class for those who make an honest living, and therefore an arrogant, distorted mental attitude.
This could be translated, "from arrogant scorn." It could also be translated, "from selfish ambition as in the NASB." The preposition "ek" plus the ablative denotes origin, cause, or reason. The adjective is actually an adjective for inordinate ambition.
Expanded Translation: "For those on the other hand who from selfish ambition"
The next word is "kai" normally translated "and" however "and" is not quite correct in this case. This is the adjunctive use of "kai" so it should be translated "also"; "do not obey," from the present active indicative of "apeithew," that means to disbelieve or disobey.
This is a perfective present tense that denotes the continuation of existing results but emphasizes it as a present reality.
The fact that has come to be in the past is negative volition at God-consciousness, but later on negative volition at gospel hearing. Those involved in this verse "on the other hand? are those who have "epignwsis" gospel but they have said no.
The active voice: the unbeliever reversionist produces the action of the verb at the point of gospel hearing. This is a declarative indicative mood that views the verbal action from the viewpoint of reality.
"the truth" from the dative singular indirect object from "aletheia," that means truth in many forms; here it is referring to the truth contained in the "epignwsis" gospel. This is also a dative of reference because "they disobeyed with reference to the truth," or "they refused to believe/obey the truth."
"but" from the adversative conjunction "de," emphasizing the contrast between negative volition toward the gospel and positive volition toward evil.
Once you go negative toward "epignwsis" gospel "mataiotes" (vacuum in the soul) opens up so their positive volition toward evil becomes as strong as their negative volition toward the gospel. "obey" from the dative plural present middle participle of "peithw."
The retroactive progressive present tense denotes what has begun in the past and continues into the present. In other words, they disobey the gospel but they continue to obey something, and when you are negative toward the absolute truth you are automatically positive toward evil satanic policy that is comprised of lies.
The middle voice is an indirect middle emphasizes the reversionistic unbeliever, who is producing the action of the verb rather than simply participating in the action.
"but obey unrighteousness" from the dative of disadvantage from "adikia," a legal term that is the antithesis of "dikaiosune.'
For example in Rom 3:5; "adikia" is an antonym to "dikaiosune;" in Rom 9:14; "adikia" is legal injustice or partiality in judgment. As seen from this passage "adikia" (unrighteousness) is the antithesis of "aletheia (truth)."
So we see that there are two ways in which "adikia" is used in Romans. It is used as an antonym to the truth of the gospel and it is what people believe and accept as a result of rejecting the gospel.
This is why people change in their thinking after they have a thorough cognizance of "epignwsis" gospel and reject it.
The consequence of rejecting the gospel also means their acceptance of a lie that is comprised of new system of doctrine that becomes their frame of reference, and that new system of doctrine is satan's policy of evil.
So "adikia" is used to describe a new system instead of an integrity system. "Adikia" is maladjustment to God's justice; "dikaiosune" is adjustment to God's justice.
"wrath" the predicate nominative "orge," is a post-Homeric noun. It is used in the Attic Greek to use the thrusting and surging in nature, to describe the impulsive state of human disposition.
It was used to describe the sea that is quiet one moment and very stormy the next. In the Attic Greek Esculus and Sophocles used "orge" as a tragic flaw and this tragic flaw was not blind anger but was described as a demonic excess of will in the nature of the tragic person.
It eventually came to mean a reaction in the soul, anger as a striking manifestation of a powerful inner reaction. It is a reaction that leads to revenge, to impulsive retaliation, and to the punishment of someone by acting as judge, jury and executioner.
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