Romans 13:12

Romans 13:12 in Multiple Translations

Berean Standard Bible BSB

The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light.

King James Version KJV

The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

American Standard Version ASV

The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.

Bible in Basic English BBE

The night is far gone, and the day is near: so let us put off the works of the dark, arming ourselves with light,

Free Bible Version FBV

The night is nearly over, the day is almost here! So let's get rid of our dark deeds and put on the armor of light.

Geneva Bible 1599 GNV

The night is past, and the day is at hande, let vs therefore cast away the workes of darkenesse, and let vs put on the armour of light,

Young's Literal Translation YLT

the night did advance, and the day came nigh; let us lay aside, therefore, the works of the darkness, and let us put on the armour of the light;

World English Bible WEB

The night is far gone, and the day is near. Let’s therefore throw off the deeds of darkness, and let’s put on the armor of light.

Noah Webster Bible WBS

The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.

Douay-Rheims 1899 DRV

The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light.

Translation for Translators T4T

Our time to live in this world [MTY] is almost ended [MET], like a night that is nearly ended. The time when Christ will return [MTY] is near. So we must quit doing wicked deeds [MET] such as people do in the darkness, and we must be doing the things that will help us resist Satan/evil [MET], as soldiers who put on their armor in the daytime get ready to resist their enemies.

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Berean Amplified Bible — Romans 13:12

BAB

Word Study

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Romans 13:12 Interlinear (Deep Study)

BIB

GRK η νυξ προεκοψεν η δε ημερα ηγγικεν αποθωμεθα ουν τα εργα του σκοτους και ενδυσωμεθα τα οπλα του φωτος

η ho G3588 the/this/who Art-NSF

νυξ nux G3571 night Noun-NSF

προεκοψεν prokoptō G4298 to advance Verb-AAI-3S

η ho G3588 the/this/who Art-NSF

δε de G1161 then Conj

ημερα hēmera G2250 day Noun-NSF

ηγγικεν engizō G1448 to come near Verb-RAI-3S

αποθωμεθα apotithēmi G659 to put aside Verb-2AMS-1P

ουν oun G3767 therefore/then Conj

τα ho G3588 the/this/who Art-APN

εργα ergon G2041 work Noun-APN

του ho G3588 the/this/who Art-GSN

σκοτους skotos G4655 darkness Noun-GSN

και kai G2532 and Conj

ενδυσωμεθα enduō G1746 to put on Verb-AMS-1P

τα ho G3588 the/this/who Art-APN

οπλα hoplon G3696 weapon Noun-APN

του ho G3588 the/this/who Art-GSN

φωτος phōs G5457 light Noun-GSN

Greek Word Study

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Greek Word Reference — Romans 13:12

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νυξ nux G3571 "night" Noun-NSF

Night is the time of darkness, as in Matthew 12:40 and Mark 6:48. It can be literal or figurative, like in 1 Thessalonians 5:7.

Definition: νύξ genitive νυκτός, ἡ, [in LXX chiefly for לַיִל ;] night: Mat.12:40, Mrk.6:48, Jhn.13:30, al.; genitive temp. (of the time within which something happens; M, Pr., 73; B1., § 36, 13), νυκτός, by night, Mat.2:14, Jhn.3:2, 1Th.5:7, al.; ν. κ. ἡμέρας, Mrk.5:5, 1Th.2:9, al.; ἡμέρας κ. ν., Luk.18:7, Rev.4:8, al.; μέσης ν., Mat.25:6; dative, νυκτί, in ans. to the question, "when?" (rare in cl.; Hdt., Soph.), ταύτῃ τ. ν., Luk.12:20, al.; ἐκείνῃ Act.12:6; ἐπιούσῃ, Act.23:11; accusative durat. (Bl., § 34, 8; Kühner3, III, 314b), ν. κ. ἠμέραν, Luk.2:37 Act.20:31; τ. νύκτας, Luk.21:37; διὰ νυκτός (= cl. νυκτός; Bl., § 42, 1; 46, 7), Act.5:19 16:9 17:10 23:31; δι᾽ ὅλης ν., Luk.5:5; κατὰ μέσον τῆς ν. (Bl., § 47, 6), Act.27:27. Metaphorical: Jhn.9:4, Rom.13:12, 1Th.5:5 (AS)

Usage: Occurs in 62 NT verses. KJV: (mid-)night See also: 1 Corinthians 11:23; John 21:3; Revelation 4:8.

προεκοψεν prokoptō G4298 "to advance" Verb-AAI-3S

To advance or move forward, like in Luke 2:52 where Jesus grows in wisdom. This word means to drive forward or make progress. It's about increasing or improving over time.

Definition: προ-κόπτω [in Sm.: Psa.45:5 * ;] to cut forward a way, forward, advance, in cl. trans. with neut. adj., as οὐδὲν π., τὰ πολλὰ π. In late writers (Polyb., al.), wholly intrans., to advance, progress: of time, Rom.13:12. Metaphorical, Luk.2:52, Gal.1:14, 2Ti.2:16 3:9 3:13.† (AS)

Usage: Occurs in 6 NT verses. KJV: increase, proceed, profit, be far spent, wax See also: 2 Timothy 2:16; Galatians 1:14; Romans 13:12.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ημερα hēmera G2250 "day" Noun-NSF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

ηγγικεν engizō G1448 "to come near" Verb-RAI-3S

To come near or approach, often used to describe someone drawing closer to God or a physical location. It appears in Matthew 26:46 and Luke 18:40, describing Jesus' approach to his disciples and a blind man.

Definition: ἐγγίζω (ἐγγύς). [in LXX for נגשׁ, קרב, etc. ;] __1. trans., to bring near: Gen.48:10, Isa.5:8. __2. Intrans., to come near: absol., Mat.26:46, Mrk.14:42, Luk.18:40 19:41 21:20, 28 24:15, Act.21:33 23:15; with adv., ὅπου, Luk.12:33; with dative, Luk.7:12 15:1, Luke.15.25 22:47, Act.9:3 10:9 22:6; τ. θεῷ, Heb.7:19, Jas.4:8; before εἰς, Mat.21:1, Mrk.11:1, Luk.18:35 19:29 24:28; πρός, with dative, Luk.19:37; μέχρι θανάτου, Php.2:30; of time, ὥρα, Mat.26:45; ἡμέρα, Rom.13:12, Heb.10:25; καιρός, Mat.21:34, Luk.21:8; χρόνος, Act.7:17; ἑορτή, Luk.22:1; παρουσία, Jas.5:8; τέλος, 1Pe.4:7; ἐρήμωσις, Luk.21:20; ἀπολύτρωσις, Luk.21:28; ἤγγικεν ἡ βασιλεία (for similar expressions in Targ., see Dalman, 106), Mat.3:2 4:17 10:7 Mrk.1:15, Luk.10:9 (ἐφ ̓ ὑμᾶς) 10:11 (cf. προσ-εγγίζω), and see Cremer, 224).† (AS)

Usage: Occurs in 42 NT verses. KJV: approach, be at hand, come (draw) near, be (come, draw) nigh See also: 1 Peter 4:7; Luke 19:41; Hebrews 7:19.

αποθωμεθα apotithēmi G659 "to put aside" Verb-2AMS-1P

To put something aside or away, like taking off a garment, as seen in Acts 7:58 and Romans 13:12. This can also mean to stop doing something, like laying aside bad habits. It's about letting go of something that's holding you back.

Definition: ἀπο-τίθημι [in LXX chiefly for נוּחַ hi. ;] to put off or aside; in NT always mid., __(a) to put of from oneself as a garment: τ. ἱμάτια, Act.7:58; metaphorically, in ethical sense, to put of, lay aside: Rom.13:12, Eph.4:22, 25, Col.3:8, Heb.12:1, Jas.1:21, 1Pe.2:1; __(b) to stow away, put: ἐν τ. φυλακῇ (MM, see word), Mat.14:3.† (AS)

Usage: Occurs in 8 NT verses. KJV: cast off, lay apart (aside, down), put away (off) See also: 1 Peter 2:1; Ephesians 4:25; Hebrews 12:1.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εργα ergon G2041 "work" Noun-APN

This term refers to work, toil, or occupation, and can also imply an act or deed. In the Bible, it is used to describe various tasks and activities, such as Jesus' work on earth and the deeds of Christians.

Definition: ἔργον, -ου, τό (originally Ϝέργον, work), [very frequently in LXX, chiefly for מַשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;] __1. work, task, employment: Mrk.13:34, Jhn.4:34 17:4, Act.13:2, Php.1:22 2:30, 1Th.5:13, al.; of an enterprise or undertaking (Deu.15:10, Wis.2:12), Act.5:38. __2. a deed, action: Tit.1:16, Jas.1:25 . listing, from λόγος, Luk.24:19, Rom.15:18, 2Th.2:17, 1Jn.3:18; ἐν λόγοις κ. ἔ., Act.7:22; of acts of God, Jhn.9:3, Act.13:41" (LXX), Heb.4:10, Rev.15:3; of Christ, Mat.11:2; esp. in Jo, e.g. 5:20, 36 7:3 10:38 14:11, 12 15:24; in ethical sense, of human actions (AR, Eph., 190), bad or good, Mat.23:3, Luk.11:48, Jhn.3:20, 21 Jas.2:14ff. 3:13, Rev.2:5 3:8; τὸ ἔ., collectively, Gal.6:4, Jas.1:4, 1Pe.1:17, Rev.22:12; τὸ ἔ. τ. νόμου, Rom.2:15; ἔ. ἀγαθόν, Rom.2:7, Col.1:10, 2Th.2:17, Tit.1:16, al.; καλόν, Mat.26:10, Mrk.14:6; pl. (as frequently in cl.), Mat.5:16, 1Ti.5:10, 25 Heb.10:24; ἔ. πίστεως, 1Th.1:3, 2Th.1:11; ἔ. πονηρά, Col.1:21, 2Jo.11; νέκρα, Heb.6:1 9:14; ἄκαρπα, Eph.5:11; ἔ. ἀσεβείας, Ju 15; τ. σκότους, Rom.13:12, Eph.5:11; ἔ. νόμου, Rom.3:20, 28 Gal.2:16 3:2, 5 10. __3. that which is wrought or made, a work: 1Co.3:13-15; τ. χειρῶν, Act.7:41; of the works of God, Heb.1:10; γῆ κ. τὰ ἐν αὐτῇ ἔ., 2Pe.3:10; τὸ ἔ. τ. θεοῦ, Rom.14:20. (AS)

Usage: Occurs in 160 NT verses. KJV: deed, doing, labour, work See also: 1 Corinthians 3:13; John 3:20; 1 Peter 1:17.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σκοτους skotos G4655 "darkness" Noun-GSN

Darkness refers to the absence of light, either physical or spiritual, as described in Hebrews 12:18.

Definition: σκότος, -ου, ὁ the more usual cl. form (cf.σ., τό), darkness: Heb.12:18, Rec.† (AS)

Usage: Occurs in 31 NT verses. KJV: darkness See also: 1 Corinthians 4:5; Hebrews 12:18; 1 Peter 2:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ενδυσωμεθα enduō G1746 "to put on" Verb-AMS-1P

To put on clothes or armor, like in Matthew 6:25 and Ephesians 6:11, where we're told to clothe ourselves with God's protection. This word is used to describe physical and spiritual dressing. It's about covering ourselves with something, whether it's clothes or God's power.

Definition: ἐν-δύω (ἐνδύνω, 2Ti.3:6), [in LXX chiefly for לָבַשׁ ;] __1. with accusative of person(s), Mat.27:28 (WH, mg., R, mg.); with dupl. accusative, Mat.27:31, Mrk.15:20, Luk.15:22; mid., to put on oneself, be clothed with: with accusative of thing(s), Mat.6:25, Mrk.6:9, Luk.8:27 12:22, Act.12:21; ptcp., Mat.22:11, Mrk.1:6, 2Co.5:3, Rev.1:13 15:6 19:14; of armour (figuratively): Rom.13:12, Eph.6:11, 14, 1Th.5:8; metaphorically, δύναμιν, Luk.24:49; ἀφθαρσίαν, ἀθανασίαν, 1Co.15:53-54; τ. καινὸν ἄνθρωπον, Eph 4:24, Col.3:10; σπλάγχνα οἰκτιρμοῦ, Col.3:12; Ἰησ. Χριστόν, Rom.13:14, Gal.3:27, __2. to enter, press into: 2Ti.3:6 (cf. ἐπ-ενδύω).† (AS)

Usage: Occurs in 26 NT verses. KJV: array, clothe (with), endue, have (put) on See also: 1 Corinthians 15:53; Luke 24:49; Revelation 1:13.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οπλα hoplon G3696 "weapon" Noun-APN

This word refers to a tool or instrument, often used for war or fighting, as seen in John 18:3 and 2 Corinthians 10:4. It can also be used metaphorically, like in Romans 13:12. In the Bible, it is often translated as 'armour' or 'weapon'.

Definition: ὅπλον, -ου, τό [in LXX for מָגֵן, צִנָּה, etc. ;] __1. a tool, implement, instrument: ὅπλα ἀδικίας (Opp. to ὅ. δικαιοσύνης), Rom.6:13. __2. Freq., in pl., arms, weapons: Jhn.18:3, 2Co.10:4; metaphorically, τ. φωτός, Rom.13:12; τ. δικαιοσύνης, 2Co.6:7.† (AS)

Usage: Occurs in 5 NT verses. KJV: armour, instrument, weapon See also: 2 Corinthians 6:7; John 18:3; Romans 6:13.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

φωτος phōs G5457 "light" Noun-GSN

Light refers to any kind of luminousness, natural or artificial, and is used in the Bible to describe the light of the sun or a lamp. In Matthew 17:2 and John 11:9-10, it describes Jesus shining like the sun.

Definition: φῶς (Att.. contr. from φάος; φάω), genitive, φωτός, τό, [in LXX chiefly for אוֹר ;] light (opposite to τὸ σκότος, ἡ σκοτία): Mat.17:2, 5, Jhn.11:9-10, 2Co.4:6; ἡλίου, Rev.22:5; of a lamp, Luk.8:16 11:33, Jhn.5:35, Rev.18:23; of a supernatural heavenly light, Act.9:3 12:7 22:6, 9 22:11 26:13; hence, ἄγγελος φωτός, 2Co.11:14; ὁ κλήρος τ. ἁγίων ἐν τ. φ., Col.1:12; of the divine glory, Rev.21:24; by meton., of that which gives light: of fire, Mrk.14:54, Luk.22:56 (cl.; 1Ma.12:29; cf. DCG, i, 595; pl., of a lamp or torch, Act.16:29; of heavenly bodies, Jas.1:17. Metaphorical, __(a) of God: 1Jn.1:5 Jn 1:7; φῶς οἰκῶν ἀπρόσιτον, 1Ti.6:16; __(b) of spiritual truth and its effects on the lives of men: Mat.4:16 5:16, Jhn.1:4-5 3:19-21, Act.26:18, 23, 2Co.6:14, Eph.5:13, 1Pe.2:9, 1Jn.2:8; τ. φ. τ. ζωῆς, Jhn.8:12; τ. ὅπλα τοῦ φ., Rom.13:12; καρπὸς τοῦ φ., Eph.5:9; έν τ. φ. περιπατεῖν (εἶναι, μένειν), 1Jn.1:7 Jn 2:9-10; υἱοὶ (τέκνα) τοῦ φ., Luk.16:8, Jhn.12:36, Eph.5:8, 1Th.5:5; by meton., of one from whom truth shines forth: Act.13:47 (LXX), Rom.2:19; esp. of Christ, Luk.2:32, Jhn.1:7-8 12:35-36, 46; τ. φ. τ. κόσμου, Jhn.8:12 9:5;τ. φ. τ. ἀληθινόν, Jhn.1:9; of Christians, Mat.5:14, Eph.5:8; __(with) of the spiritual understanding: τ. φ. τὸ ἐν σοί, Mat.6:23, Luk.11:35; __(d) adverbially, of that which is open to view (opposite to ἐν τ. σκοτίᾳ): ἐν τ. φ., Mat.10:27, Luk.12:3.† SYN.: see: φέγγος (AS)

Usage: Occurs in 59 NT verses. KJV: fire, light See also: 1 John 1:5; John 1:9; 1 Peter 2:9.

Study Notes — Romans 13:12

Show Verse Quote Highlights

Context
Cross References
Romans 13:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 13:12
Jamieson-Fausset-Brown on Romans 13:12
Matthew Poole's Commentary on Romans 13:12
Trapp's Commentary on Romans 13:12
Ellicott's Commentary on Romans 13:12
Adam Clarke's Commentary on Romans 13:12
Cambridge Bible on Romans 13:12
Barnes' Notes on Romans 13:12
Whedon's Commentary on Romans 13:12
Sermons on Romans 13:12

Context — The Day Is Near

10Love does no wrong to its neighbor. Therefore love is the fulfillment of the law. 11And do this, understanding the occasion. The hour has come for you to wake up from your slumber, for our salvation is nearer now than when we first believed.

12The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light.

13Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. 14Instead, clothe yourselves with the Lord Jesus Christ, and make no provision for the desires of the flesh.

Cross References

	Reference	Text (BSB)
1	Ezekiel 18:31–32	Cast away from yourselves all the transgressions you have committed, and fashion for yourselves a new heart and a new spirit. Why should you die, O house of Israel? For I take no pleasure in anyone’s death, declares the Lord GOD. So repent and live!
2	Ephesians 5:11	Have no fellowship with the fruitless deeds of darkness, but rather expose them.
3	2 Corinthians 6:7	in truthful speech and in the power of God; with the weapons of righteousness in the right hand and in the left;
4	Colossians 3:8–17	But now you must put aside all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to one another, since you have taken off the old self with its practices, and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all. Therefore, as the elect of God, holy and beloved, clothe yourselves with hearts of compassion, kindness, humility, gentleness, and patience. Bear with one another and forgive any complaint you may have against someone else. Forgive as the Lord forgave you. And over all these virtues put on love, which is the bond of perfect unity. Let the peace of Christ rule in your hearts, for to this you were called as members of one body. And be thankful. Let the word of Christ richly dwell within you as you teach and admonish one another with all wisdom, and as you sing psalms, hymns, and spiritual songs with gratitude in your hearts to God. And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him.
5	Ephesians 6:11–18	Put on the full armor of God, so that you can make your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms. Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness arrayed, and with your feet fitted with the readiness of the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the word of God. Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.
6	James 1:21	Therefore, get rid of all moral filth and every expression of evil, and humbly accept the word planted in you, which can save your souls.
7	Romans 13:14	Instead, clothe yourselves with the Lord Jesus Christ, and make no provision for the desires of the flesh.
8	Ephesians 4:22	to put off your former way of life, your old self, which is being corrupted by its deceitful desires;
9	Isaiah 30:22	So you will desecrate your silver-plated idols and your gold-plated images. You will throw them away like menstrual cloths, saying to them, “Be gone!”
10	1 Thessalonians 5:5–8	For you are all sons of the light and sons of the day; we do not belong to the night or to the darkness. So then, let us not sleep as the others do, but let us remain awake and sober. For those who sleep, sleep at night; and those who get drunk, get drunk at night. But since we belong to the day, let us be sober, putting on the breastplate of faith and love, and the helmet of our hope of salvation.

Romans 13:12 Summary

This verse is telling us that the time of sin and darkness is coming to an end, and the time of light and righteousness is near. We need to stop doing bad things and start living a life that is pleasing to God, by putting on the 'armor of light' that He provides. This means living a life of love, kindness, and goodness, as described in Galatians 5:22-23, and trusting in God's power to help us do so. By living in the 'day' and not in the 'night', we can reflect the light of Christ to a world that desperately needs it, as seen in Matthew 5:14-16.

Frequently Asked Questions

What does it mean to 'lay aside the deeds of darkness' in Romans 13:12?

This means to stop doing sinful things that we do in secret or when no one is looking, and instead live a life that is pleasing to God, as seen in Ephesians 5:8-14 and 1 John 1:6-7.

What is the 'armor of light' that we are supposed to put on?

The 'armor of light' refers to the spiritual protection and strength that we receive from God, which helps us to live a righteous life and resist the temptations of the devil, as described in Ephesians 6:10-18 and 1 Thessalonians 5:8.

How can we know when the 'night is nearly over' and the 'day has drawn near'?

This phrase is referring to the end times, when Jesus will return and bring an end to the darkness of sin and evil, and usher in a new era of light and righteousness, as seen in 1 Thessalonians 5:1-11 and 2 Peter 3:10-14.

What is the relationship between this verse and the command to 'love' in Romans 13:10?

The command to lay aside the deeds of darkness and put on the armor of light is closely related to the command to love, because when we truly love our neighbors, we will want to live a life that is pleasing to God and reflects His love, as seen in 1 Corinthians 13:1-3 and Galatians 5:22-23.

Reflection Questions

What are some 'deeds of darkness' that I need to lay aside in my own life, and how can I replace them with righteous actions?
How can I 'put on the armor of light' in my daily life, and what spiritual practices can help me to do so?
What does it mean to live in the 'day' and not in the 'night', and how can I live a life that reflects the light of Christ?
How can I balance the idea of living in the 'day' with the reality of still living in a world filled with darkness and sin?
What are some ways that I can 'wake up' from my spiritual slumber and live a more alert and vigilant life, as described in Romans 13:11?

Gill's Exposition on Romans 13:12

The night is far spent,.... Not of Jewish darkness, which was gone, and was succeeded by the Gospel day; nor of former ignorance in Gentilism and unregeneracy, for that was past, and the true light

Jamieson-Fausset-Brown on Romans 13:12

The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

Matthew Poole's Commentary on Romans 13:12

The night is far spent, the day is at hand: some, by night and day, do understand the night of Jewish persecution and the day of deliverance and salvation; see . Others, by night, understand the time of ignorance and infidelity; this, he says, is far spent, or for the greatest part it is past and gone: darkness is not perfectly done away in this life amongst believers themselves, ,10. By day, they understand the time of gospel light and saving knowledge: so in the next verse, and in . This, he says, is at hand, or is come nigh; it was dawning upon the world, and would shine brighter and brighter, till it were perfect day. Let us therefore cast off the works of darkness; i.e. all our former sins, which are called works of darkness, here, and in . They are so called, because they are usually committed by those that are in ignorance and darkness; and because some sins, such as he speaks of in the next verse, were wont to be committed in the darkness of the night, men being ashamed of them in the day time: see . These he exhorts the believing Romans to cast off: the word implieth, haste and hatred, 31:7. And let us put on the armour of light; i.e. all Christian graces, which are bright and shining in the eyes of the world, ; and which will be as so much Christian armour, to defend us against sin, and all the assaults of Satan.

Trapp's Commentary on Romans 13:12

12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Ver. 12. The night] Here it is taken for all unregeneracy, which (as the night) is full of error, terror, &c. Nox pudore vacat. This night with the saints is far spent, or already past, Transivit, praeteriit, as Cyprian and Jerome here render it.

Ellicott's Commentary on Romans 13:12

(12) The night.—The time during which the Messiah is absent from His people is compared to night. He is the sun. whose coming converts it to day. It is rather strange that here, as in 1 Thessalonians 5:8, the metaphor of night and day should suggest that of “armour.” The warfare in which the Christian is engaged is between the powers of light and of darkness. (Comp. Ephesians 6:12.) And the use of the word “putting off” (stripping oneself as of clothing) supplies a link between the two ideas by suggesting the putting on of a different kind of clothing, the Christian panoply.

Adam Clarke's Commentary on Romans 13:12

Verse 12. The night is far spent] If we understand this in reference to the heathen state of the Romans, it may be paraphrased thus: The night is far spent-heathenish darkness is nearly at an end. The day is at hand-the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world approaches rapidly. The manifestation of the Messiah is regularly termed by the ancient Jews יום yom, day, because previously to this all is night, Bereshith rabba sect. 91, fol. 89. Cast off the works of darkness-prepare to meet this rising light, and welcome its approach, by throwing aside superstition, impiety, and vice of every kind: and put on the armour of light-fully receive the heavenly teaching, by which your spirits will be as completely armed against the attacks of evil as your bodies could be by the best weapons and impenetrable armour. This sense seems most suitable to the following verses, where the vices of the Gentiles are particularly specified; and they are exhorted to abandon them, and to receive the Gospel of Christ. The common method of explanation is this: The night is far spent-our present imperfect life, full of afflictions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand-is about to dawn on us in our glorious resurrection unto eternal life. 'Therefore, let us cast off-let us live as candidates for this eternal glory. But this sense cannot at all comport with what is said below, as the Gentiles are most evidently intended.

Cambridge Bible on Romans 13:12

12. The night is far spent] Lit. The night was far spent. The Gr. verb is in the aorist; and the time-reference is, very probably, to the First Advent, when the Morning Star (Revelation 22:16) of the final Day appeared.—We have here, clearly, a combination of metaphors. The “sleep” of Romans 13:11 was the sleep of languor; the “night” of this verse is not, as we might thus have thought, the night of ignorance or sin, but that of trial; the “present time” contrasted with the coming glory. But the combination is most natural and instructive: a period of trial is almost sure, if it does not answer its end, to act directly the other way—to bring on the sloth of discouragement.—Cp. on this passage 1 John 2:8; where render “the darkness is passing.”the day is at hand] Lit. hath drawn near.—“The day:”—“the day of Christ;” with the added idea of the day-light of eternal peace and glory which it will bring in. See 1 Thessalonians 5:5 for the only exact parallel: in the many other passages where “the Day” means the Lord’s Return, there is no trace of the special metaphor of light, the contrast of day with night.the works of darkness] Lit. of the darkness. (Same phrase as Ephesians 5:11)—Here we recur to the idea of moral darkness; not the darkness of trial or pain; (see last note but one.) Cp. John 3:19; Acts 26:18; 2 Corinthians 6:14; Ephesians 5:11; 1 Thessalonians 5:4-5; 1 Peter 2:9; 1 John 1:6. No doubt the word suggests also the “powers of the darkness,” the personal spiritual “rulers of the darkness,” who tempt the soul and intensify its tendencies to evil. Cp. Luke 22:53; Ephesians 6:12; Colossians 1:13.—The habit resulting from these “deeds” is here figured as a night-robe, which is to be put off as the sleeper rises to conflict. (So Meyer.)the armour of light] Lit. the weapons of the light. Not clothing merely, but arms and armour, must take the place of the night-robe. The “arms” are Divine grace with its manifold means and workings. See the elaborate picture in a later Epistle, Ephesians 6:11; a passage full of illustration for this context. The earliest use of the metaphor by St Paul Isaiah 1 Thessalonians 5:8; another close parallel. See also 2 Corinthians 6:7; 2 Corinthians 10:4; 1 Peter 4:1.—“Of the light:”—here perhaps the ideas of the daylight of sincerity and purity, and the day-light of glory which will end the conflict, are combined.Observe how the re-animation of the life of grace is here, as often elsewhere, (cp. Ephesians 6:11; 1 Peter 4:1; and perhaps 2 Corinthians 5:20;) spoken of as if it were the beginning of it. The persons here addressed had already (on the Apostle’s hypothesis) truly “believed,” and were “walking after the Spirit.”

Barnes' Notes on Romans 13:12

The night - The word “night,” in the New Testament, is used to denote “night” literally (Matthew 2:14, etc.); the starry heavens Revelation 8:12; and then it denotes a state of “ignorance” and

Whedon's Commentary on Romans 13:12

12. Night… spent—It is the three o’clock of our waning night of life. Works of darkness—The wickednesses that men commit in darkness and night.

Sermons on Romans 13:12

	Sermon	Description
	(1 Peter - Part 11): Wherefore, Gird Up Your Minds and Be Sober by A.W. Tozer	In this sermon, the preacher emphasizes the importance of being spiritually prepared and vigilant. He uses the analogy of a violinist who neglects to tune his instrument, resulting
	Beware of a Satanic Set-Up by David Wilkerson	In this sermon, the preacher begins by emphasizing the urgency of the times, stating that the night is far spent and the day is at hand. He urges the listeners to cast off the work
	(Common Market) the Time of Thr Toes Appearing by Willie Mullan	In this sermon, the preacher emphasizes the power and authority of the word of God, stating that it will ultimately rule the world. He highlights the importance of getting everyone
	How to Pray for Revival by Bill McLeod	In this sermon, the speaker shares a powerful story of a young boy who unexpectedly takes over the pulpit and preaches with tears. His passionate message touches the hearts of both
	Almost a Christian by John Rhys Watkins	In this sermon, the preacher describes a man who is trapped in darkness and torment, symbolizing the state of humanity without Christ. The preacher emphasizes that salvation is ava
	The Revival We Need a Call to Arms by David Legge	This sermon emphasizes the call to spiritual arms, urging believers to engage in a spiritual battle using the armor of God. It highlights the need for revival, personal consecratio
	Clean Up the Place for God by Bill McLeod	In this sermon, the speaker emphasizes the importance of understanding and experiencing true love, which is exemplified by God's love for us. He highlights how often we love for se