Romans 15:1

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Romans 15:1 in Multiple Translations

Berean Standard Bible BSB

We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.

King James Version KJV

We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

American Standard Version ASV

Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Bible in Basic English BBE

We who are strong have to be a support to the feeble, and not give pleasure to ourselves.

Free Bible Version FBV

Those of us who are spiritually strong ought to support those who are spiritually weak. We shouldn't just please ourselves.

Geneva Bible 1599 GNV

We which are strong, ought to beare the infirmities of the weake, and not to please our selues.

Young's Literal Translation YLT

And we ought — we who are strong — to bear the infirmities of the weak, and not to please ourselves;

World English Bible WEB

Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves.

Noah Webster Bible WBS

We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Douay-Rheims 1899 DRV

Now we that are stronger, ought to bear the infirmities of the weak, and not to please ourselves.

Translation for Translators T4T

Most of us are sure that God will not punish us for doing certain things that the laws and rituals God gave Moses said the Jews should not do. But we should be patient with those who are uncertain about such things, and we should not let them irritate us. We should not simply please ourselves.

Plain English Version PEV

Some of us are strong and trust God about these things, but other Christians are weak and worry about them a lot. We strong Christians have to be easy on those weak Christians, and help them get strong. We have to think about the problems they have with these things. We can’t just do whatever makes us happy.

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Berean Amplified Bible — Romans 15:1

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 15:1 Interlinear (Deep Study)

BIB

GRK οφειλομεν δε ημεις οι δυνατοι τα ασθενηματα των αδυνατων βασταζειν και μη εαυτοις αρεσκειν

οφειλομεν opheilō G3784 to owe Verb-PAI-1P

δε de G1161 then Conj

ημεις egō G1473 I/we Pron-1NP

οι ho G3588 the/this/who Art-NPM

δυνατοι dunatos G1415 able Adj-NPM

τα ho G3588 the/this/who Art-APN

ασθενηματα asthenēma G771 weakness Noun-APN

των ho G3588 the/this/who Art-GPM

αδυνατων adunatos G102 unable Adj-GPM

βασταζειν bastazō G941 to carry Verb-PAN

και kai G2532 and Conj

μη mē G3361 not Particle-N

εαυτοις heautou G1438 themself F-1DPM

αρεσκειν areskō G700 to please Verb-PAN

Greek Word Study

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Greek Word Reference — Romans 15:1

οφειλομεν opheilō G3784 "to owe" Verb-PAI-1P

To owe something means to be under obligation to pay or do something. In the Bible, this can refer to owing money, but also to owing a debt to God for our sins. Paul writes about this in Philemon 18.

Definition: ὀφείλω [in LXX: Deu.15:2, Isa.24:2 (נָשָׁה), Eze.18:7 (חוֹב), Wis.12:15, 20, al. ;] to owe, be a debtor: with accusative of thing(s), Mat.18:28, Luk.7:41 16:7, Phm 18; id. with dative of person(s), Mat.18:28, Luk.16:5. Pass., to be owed, to be due: τ. ὀφειλόμενον, Mat.18:30, 34. Metaphorical: absol. (= Rabbinic חַיָּב; see McNeile, in l), Mat.23:16, 18; with accusative of thing(s) and dative of person(s), Rom.13:8; with inf., to be bound or obliged to do (of. Westc., Epp. Jo., 50), Luk.17:10, Jhn.13:14 19:7, Act.17:29, Rom.15:1, 27, 1Co.5:10 7:36 9:10 11:7 11:10, 2Co.12:14, Eph.5:28, 2Th.1:3 2:13, Heb.2:17 5:3, 12, 1Jn.2:6 Jn 3:16 Jn 4:11, 3Jn.8; ὤειλον συνίστασθαι, I ought to have been commended, 2Co.12:11. In peculiar Aram. sense of having wronged one (see: όφείλημα; but of. also Inscr. ἁμαρτίαν ὀφείίλω, Deiss., BS, 225), with dative of person(s), Luk.11:4 (cf. προσ-οφίελω).† (AS)

Usage: Occurs in 35 NT verses. KJV: behove, be bound, (be) debt(-or), (be) due(-ty), be guilty (indebted), (must) need(-s), ought, owe, should See also: 1 Corinthians 5:10; Hebrews 5:3; Hebrews 2:17.

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.

ημεις egō G1473 "I/we" Pron-1NP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

οι ho G3588 "the/this/who" Art-NPM

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.

δυνατοι dunatos G1415 "able" Adj-NPM

Able or powerful refers to someone or something with great strength or capability, as seen in Luke 1:49 and Romans 15:1. This term can describe physical or spiritual power, and is often used to express ability or possibility.

Definition: δυνατός, -ή, -όν (δύναμαι), [in LXX for גִּבּוֹר, חַיִל, etc. ;] __1. strong, mighty, powerful: absol., Luk.1:49, 1 Col.1:26; οἱ δ., the chief men, Act.25:5 ; of spiritual strength, Rom.15:1, 2Co.12:10 13:9; before ἐν, Luk.24:19, Act.7:22 18:24; πρός, 2Co.10:4. __2. C. inf., able to do; Luk.14:31, Act.11:17, Rom.4:21 11:23, 2Ti.1:12, Tit.1:9, Heb.11:19, Jas.3:2. __3. Neut., δυνατόν, possible: Mat.19:26, Mrk.9:23 10:27 14:36, Luk.18:27, Act.2:24 20:16; εἰ δ. (ἐστι), Mat.24:24 26:30, Mrk.13:22 14:35, Rom.12:18, Gal.4:15; τὸ δ. (= ἡ δύναμις) αὐτοῦ, Rom.9:22.† (AS)

Usage: Occurs in 36 NT verses. KJV: able, could, (that is) mighty (man), possible, power, strong See also: 1 Corinthians 1:26; Luke 18:27; Hebrews 11:19.

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.

ασθενηματα asthenēma G771 "weakness" Noun-APN

This term refers to a weakness or infirmity, often related to a person's conscience or moral strength, as seen in Romans 15:1.

Definition: ἀσθένημα, -τος, τό (ἀσθενής), an infirmity (MM, see word): Rom.15:1.† (AS)

Usage: Occurs in 1 NT verses. KJV: infirmity See also: Romans 15:1.

των ho G3588 "the/this/who" Art-GPM

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.

αδυνατων adunatos G102 "unable" Adj-GPM

Unable means lacking the power or strength to do something, as seen in Acts 14:8 and Romans 15:1. It can also describe something that is impossible, like in Matthew 19:26 and Mark 10:27.

Definition: ἀ-δύνατος, -ον, [in LXX for אֶבְיוֹן, דַּל, etc. ;] __1. of persons, unable, powerless: Act.14:8; figuratively Rom.15:1 (MM, VGT, see word). __2. Of things, impossible: Mat.19:26, Mrk.10:27, Luk.18:27, Rom.8:3, Heb.6:4,18 10:4 11:6. † (AS)

Usage: Occurs in 10 NT verses. KJV: could not do, impossible, impotent, not possible, weak See also: Acts 14:8; Luke 18:27; Hebrews 6:4.

βασταζειν bastazō G941 "to carry" Verb-PAN

To carry means to lift or bear something, and is used in many passages, including John 10:31 and Matthew 3:11, to describe physical and metaphorical burdens.

Definition: βαστάζω, [in LXX: Jdg.16:30 (נטה), Rut.2:16, 2Ki.23:5, 4Ki.18:14 and Job.21:3 (נשׂא), Sir.6:25, Da TH Bel 36 * ;] __1. to take up with the hands, to lift: λίθους, Jhn.10:31. __2. to bear, to carry, as a burden, and metaphorically, to endure; Mat.3:11 20:12, Mrk.14:13, Luk.7:14 10:7 11:27 14:27 22:10, Jhn.16:12 19:17, Act.3:2 9:15 15:1 21:35, Rom.11:18 15:1, Gal.5:10 6:2, 5 17, Rev.2:2, 3 17:7. __3. In late writers (MM, Exp., ii, iii, x), __(a) to take away; Mat.8:17 (Isa.53:4, Heb.); __(b) to carry off, steal: Jhn.12:6 20:15. † (AS)

Usage: Occurs in 27 NT verses. KJV: bear, carry, take up See also: Acts 3:2; Luke 7:14; Revelation 2:2.

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.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

εαυτοις heautou G1438 "themself" F-1DPM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

αρεσκειν areskō G700 "to please" Verb-PAN

To please or be agreeable is the meaning of aresko, used in the Bible to describe actions that are pleasing to others, such as in Matthew 14:6 and Romans 8:8.

Definition: ἀρέσκω [in LXX chiefly for טוֹב ;] __1. to please (Hom., Hdt., al.): with dative of person(s), Mat.14:6, Mrk.6:22, Rom.8:8 15:2, 1Th.2:15 4:1, 1Co.7:32-34 Gal.1:10, 2Ti.2:4; before ἐνώπισν (= Heb. בּעֵנֵי, Bl., § 37, 1; 40, 7), Ac 65. __2. In late Gk., esp. in Inscr., to render service to (see M, Th., ICC, 1 Co., ll with; Cremer, 640 f.); Rom.15:1, 3, 1Co.10:33, 1Th.2:4.† (AS)

Usage: Occurs in 16 NT verses. KJV: please See also: 1 Corinthians 7:32; Acts 6:5; Romans 8:8.

Study Notes — Romans 15:1

Show Verse Quote Highlights

Context
Cross References
Romans 15:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 15:1
Jamieson-Fausset-Brown on Romans 15:1
Matthew Poole's Commentary on Romans 15:1
Trapp's Commentary on Romans 15:1
Ellicott's Commentary on Romans 15:1
Adam Clarke's Commentary on Romans 15:1
Cambridge Bible on Romans 15:1
Barnes' Notes on Romans 15:1
Whedon's Commentary on Romans 15:1
Sermons on Romans 15:1

Context — Accept One Another

1We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.

2Each of us should please his neighbor for his good, to build him up. 3For even Christ did not please Himself, but as it is written: “The insults of those who insult You have fallen on Me.”

Cross References

	Reference	Text (BSB)
1	1 Thessalonians 5:14	And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone.
2	Romans 14:1	Accept him whose faith is weak, without passing judgment on his opinions.
3	Galatians 6:1–2	Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted. Carry one another’s burdens, and in this way you will fulfill the law of Christ.
4	1 Corinthians 9:22	To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
5	1 Corinthians 12:22–24	On the contrary, the parts of the body that seem to be weaker are indispensable, and the parts we consider less honorable, we treat with greater honor. And our unpresentable parts are treated with special modesty, whereas our presentable parts have no such need. But God has composed the body and has given greater honor to the parts that lacked it,
6	2 Timothy 2:1	You therefore, my child, be strong in the grace that is in Christ Jesus.
7	1 John 2:14	I have written to you, fathers, because you know Him who is from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.
8	Romans 4:20	Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God,
9	Ephesians 6:10	Finally, be strong in the Lord and in His mighty power.
10	2 Corinthians 12:10	That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.

Romans 15:1 Summary

[This verse teaches us that as believers, we should use our spiritual strength to help and support those who are weaker in their faith, rather than just doing what we want to do. This means being patient, kind, and understanding towards others, just as Jesus was towards us, as seen in Philippians 2:3-4. By putting others first, we can build them up and help them grow in their faith, just as Paul instructed in Ephesians 4:16. As we do this, we can trust that God will give us the strength and wisdom we need to serve others, just as He promised in Isaiah 41:10.]

Frequently Asked Questions

What does it mean to be strong in the context of Romans 15:1?

To be strong in this context means to be spiritually mature and able to bear with the weaknesses of others, as seen in Romans 14:1, where Paul instructs us to accept those who are weak in faith.

How can we determine if we are strong or weak in our faith?

We can determine our spiritual strength by examining our ability to love and serve others, as Jesus taught in Matthew 22:37-40, and by our willingness to humble ourselves and bear with the weaknesses of others, as seen in Ephesians 4:2.

Is it selfish to want to please ourselves?

While it is natural to have desires and preferences, Romans 15:1 teaches that as believers, we should prioritize pleasing and serving others, just as Jesus did, as seen in Romans 15:3, where it is written that Jesus did not please Himself, but instead bore the insults of those who insulted God, as written in Psalm 69:9.

How does this verse relate to our relationships with other believers?

This verse emphasizes the importance of loving and serving one another, as seen in John 13:35, where Jesus taught that our love for one another is a testament to our love for Him, and in Galatians 6:2, where we are instructed to bear one another's burdens.

Reflection Questions

What are some ways I can bear with the shortcomings of the weak in my own life, and how can I prioritize their needs above my own desires?
How can I balance my own needs and desires with the need to please and serve others, and what does this look like in my daily life?
What are some areas where I struggle to please myself, and how can I surrender these to God, just as Jesus did, as seen in Matthew 26:39?
How can I use my spiritual strength to build up and serve those around me, and what are some practical ways I can do this in my community?

Gill's Exposition on Romans 15:1

We then that are strong,.... Meaning not only ministers of the Gospel, who are men of strong parts, great abilities, mighty in the Scriptures, valiant for the truth on earth, and pillars in God's

Jamieson-Fausset-Brown on Romans 15:1

We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Matthew Poole's Commentary on Romans 15:1

ROMANS CHAPTER 15 We ought, in condescension to the weak, to give up our own will for our neighbour’ s good, after the example of Christ. The intent of the Scriptures. ,6 Paul prayeth for unanimity among Christians. Exhorteth to receive one the other, as Christ did all, both Jews and Gentiles, and wisheth them all joy, peace, and hope. He apologizeth for his freedom in admonishing them, as he was the apostle of the Gentiles, and showeth the success and extensiveness of his labours. He excuseth his not coming to them before, and promiseth them, a visit on his return from Jerusalem. He requesteth their prayers. We then that are strong: the particle then showeth, that what followeth is inferred from what went before. By the strong, he means those who have attained to a good measure of knowledge and understanding, that are instructed in the Christian faith, and particularly in the doctrine of Christian liberty. He putteth himself in the number, not out of ambition, but that he may propose himself an example of the following duty. Ought; i.e. we are obliged and bound both by the law of God and nature. To bear the infirmities of the weak: by the weak, he means those who are weak in faith and knowledge, . By their infirmities, he means their ignorance, frowardness, consoriousness, &c. He doth not speak of heresies and manifest enormities; but of such errors in doctrine and life, which proceed from ignorance or common infirmity. When he says, we must bear their infirmities, his meaning is, that we must bear with them, as we do with children or sick persons in their waywardness: though it a great burden to us, yet we must bear it; we must not impatiently contradict them, but prudently instruct them: see . And not to please ourselves: q.d. We ought not to do what we please in indifferent thing’ s, and to act according to our own sentiments without any regard to others; we should not please ourselves in a proud reflecting upon our own knowledge, and in contemning of others because of their ignorance; we should not stand upon the terms of our liberty and contentment, but rather, for the sake of others, depart a little from our own right.

Trapp's Commentary on Romans 15:1

1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Ver. 1. Ought to bear] As porters do their burdens, as pillars do the poise of the house, or rather as parents have their babes in their arms. Βασταζειν. And not to please ourselves] Bis desipit, qui sibi sapit, He is twice foolish who understands himself. Proverbs 3:7.

Ellicott's Commentary on Romans 15:1

(1) We then that are strong.—The opening verses of the chapter are intimately connected with the close of the last. Not only ought those who are strong in faith to be careful what they do in the matter of meat and drink, but in all things they should show sympathy and consideration for their weaker brethren. This unbroken continuity in the two chapters would be enough to show that the Epistle cannot originally have ended with Romans 14. Bear the infirmities.—Take them upon ourselves, act as if they were our own, and, at the same time, by our sympathy relieve the consciences of the weak.

Adam Clarke's Commentary on Romans 15:1

CHAPTER XV. The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbour, after the example of Christ, 1-3. Whatsoever was written in old times was written for our learning, 4. We should be of one mind, that we might with one mouth glorify God, 5, 6. We should accept each other as Christ has accepted us, 7. Scriptural proofs that Jesus Christ was not only the minister of the circumcision, but came also for the salvation of the Gentiles, 8-12. The God of hope can fill us with all peace and joy in believing, 13. Character of the Church of Rome, 14. The reason why the apostle wrote so boldly to the Church in that city-what God had wrought by him, and what he purposed to do, 15-24. He tells them of his intended journey to Jerusalem, with a contribution to the poor saints-a sketch of this journey, 25-29. He commends himself to their prayers, 30-33. NOTES ON CHAP. XV. Verse 1. We then that are strong] The sense of this verse is supposed to be the following: We, Gentile Christians, who perfectly understand the nature of our Gospel liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may arise from the scruples of the weaker brethren, and to ease their consciences by prudently abstaining from such indifferent things as may offend and trouble them; and not take advantage from our superior knowledge to make them submit to our judgment.

Cambridge Bible on Romans 15:1

Ch. Romans 15:1-7. The same subject: the Lord’s example in the matter1. We then, &c.] This chapter and the next have been suspected and discussed by some foreign critics, as either (a) out of place—written by St Paul, but not originally for Roman Christians; or (b) as being, in whole or part, later additions to the Epistle. It is not too much to say of these theories, (as Meyer says of one of them, in his long prefatory note to this chapter), that “they result from assumptions and combinations which are either purely arbitrary, or lack, in the exposition of details, all solid ground and support.” The connexions of thought between cch. 14 and 15, and between passage and passage to the close of the Epistle, are either so obviously or so minutely natural, that the most difficult of all literary theories is that which accounts for them by designing imitation or accidental addition. Such things, seventeen or eighteen centuries ago, not to speak of the present day, were practically sure to betray themselves by manifest and startling incongruities.—See further, Introduction, ii. § 3.We then that are strong] Lit. We then [that are] the able. The word rendered “able” is the same word as that rendered “mighty” in E. V. of e.g. Luke 24:19; Acts 18:24; 1 Corinthians 1:26; and “strong” in E. V. of 2 Corinthians 12:10. It seems to convey the thought of strength and something more; the resources and opportunities of strength. Able thus best represents it. Bp Lightfoot (on Philippians 2:15) suggests that it may have been a favourite title for themselves amongst the persons here contemplated; and so that there is irony in its use here.—“Then:”—lit. but, or now. The word marks an added fact or argument. The connexion of thought with the close of ch. 14 is manifest.ought] We owe it to Him who has set us free.to bear] Lit. to carry; i.e. as a burthen, a trial, which needs patience. Same word as Revelation 2:2-3.the weak] Lit. the unable; in contrast to “the able” just above. Same word as Acts 14:8, (E. V. “impotent.”)

Barnes' Notes on Romans 15:1

We then that are strong - The apostle resumes the subject of the preceding chapter; and continues the exhortation to brotherly love and mutual kindness and forbearance.

Whedon's Commentary on Romans 15:1

Duty of the strong to the weak, Romans 15:1-7.1. Then—Rather, but. This particle marks the transition from the last paragraph (Romans 14:14-23) to the present.

Sermons on Romans 15:1

	Sermon	Description
	The Grace of Yielding - Part 1 by Derek Prince	In this sermon, the speaker discusses the concept of yielding and recognizing one's weaknesses. He refers to a verse from Acts chapter 17, where Paul speaks about God overlooking t
	Gracious Speech by Alan Martin	In this sermon, the speaker emphasizes the power of the tongue and the impact our words can have. He shares a personal experience of how a small spark from his mouth caused fires t
	We Are the Lord's by Leonard Ravenhill	In this sermon, Brother Herb emphasizes the importance of discipline and self-control over our physical bodies. He references Romans 12:1-2, which encourages believers to present t
	Wrong Revival Principles - Part 3 by Jonathan Edwards	In this sermon, the speaker emphasizes the importance of prudence and caution when introducing new things into the church. He warns against being influenced by indiscreet zeal and
	(Through the Bible) Romans 15-16 by Chuck Smith	In this sermon, the speaker expresses his concern about television preachers who deceive believers with clever and entertaining speeches. He emphasizes the importance of being wise
	(Romans) Edification and Glorification by Willie Mullan	In this sermon, the speaker emphasizes the importance of finding comfort, learning, and hope in the Word of God. He encourages the audience to pay more attention to the Bible and t
	By Love Serve by Bill McLeod	This sermon emphasizes the importance of serving one another in love, drawing from Galatians 5:13. It highlights the need to show genuine care, exhort, comfort, and support fellow