διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελάβετο ἡμᾶς εἰς δόξαν Θεοῦ. (Romans 15:7)
Therefore welcome one another, just as also the Messiah welcomed us, for the glory of God.
Why Declensions Matter Here
In this compact verse, Paul commands imitation—not in abstract terms but in grammatical precision. The morphosyntactic alignment of subject, object, and preposition in the verse reinforces the mutuality of Christian love and the theocentric purpose behind it. From the middle imperative to the articular subject, each declinable element contributes to the theology of inclusion.
Detailed Declension Breakdown
| Greek Word | Morphology | Case & Syntactic Role | Notes |
|---|---|---|---|
| ἀλλήλους | Reciprocal pronoun, accusative plural masculine | Direct object of προσλαμβάνεσθε | Mutuality emphasized: “one another” highlights equality and inclusion |
| ὁ Χριστός | 2nd declension masculine nominative singular noun with article | Subject of προσελάβετο | Emphatic by placement and article: the Messiah himself is the model |
| ἡμᾶς | 1st person plural personal pronoun, accusative | Object of προσελάβετο | Refers to believers—those formerly excluded but now received |
| δόξαν | 3rd declension feminine accusative singular noun | Object of preposition εἰς | Denotes goal or result: the entire movement aims toward “glory” |
| Θεοῦ | 2nd declension masculine genitive singular noun | Genitive of possession | Defines whose glory: not man’s glory, but God’s |
Case Functions that Reflect Theological Logic
– The accusative ἀλλήλους reinforces mutual reception: both subject and object are the same collective body.
– The nominative ὁ Χριστός is not just the grammatical subject; it is the theological cornerstone of the command.
– The accusative ἡμᾶς reminds the reader of their former status—now graciously reversed.
– The genitive Θεοῦ seals the purpose with theological clarity: all is done not for man-centered harmony, but εἰς δόξαν Θεοῦ.
Article and Noun Agreement
– The pairing of ὁ Χριστός (definite article + proper noun) presents Jesus not merely as an example, but as the definitive one. There is no indefinite model to emulate—it is the Messiah who acts.
– No article appears with δόξαν, preserving its abstract, qualitative nature.
Imitating Christ, Grammatically
The imperative προσλαμβάνεσθε (“receive one another”) stands in grammatical harmony with the middle indicative προσελάβετο (“he welcomed [us]”). The declension of ἀλλήλους (accusative plural) and ἡμᾶς (accusative plural) mirrors the ethical symmetry: what Christ did for “us” is what we now do for “one another.” The syntax becomes soteriological—God’s glory is pursued by syntactic mimicry of the Messiah’s grammar of grace.
Glory in the Grammar
This verse teaches the theology of acceptance through declensions. The accusatives define relationships, the genitive reveals purpose, and the nominative names the pattern. Syntax and morphology not only convey a message—they model divine order. Paul’s command is not abstract but grammatically embodied. To welcome one another is to practice theology in syntax, with the glory of God as the goal of every case.
