KJV: For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
YLT: for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?
Darby: For if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner?
ASV: But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἀλήθεια | truth |
Parse: Noun, Nominative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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τῷ | - |
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἐμῷ | my |
Parse: Personal / Possessive Pronoun, Dative Neuter 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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ψεύσματι | lie |
Parse: Noun, Dative Neuter Singular Root: ψεῦσμα Sense: a falsehood, a lie. |
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ἐπερίσσευσεν | abounded |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: περισσεύω Sense: to exceed a fixed number of measure, to be left over and above a certain number or measure. |
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δόξαν | glory |
Parse: Noun, Accusative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τί | why |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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ἔτι | still |
Parse: Adverb Root: ἔτι Sense: yet, still. |
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κἀγὼ | also I |
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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ἁμαρτωλὸς | a sinner |
Parse: Adjective, Nominative Masculine Singular Root: ἁμαρτωλός Sense: devoted to sin, a sinner. |
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κρίνομαι | am judged |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
Greek Commentary for Romans 3:7
] Old word from πσευδομαι pseudomai to lie, only here in N.T. Paul returns to the imaginary objection in Romans 3:5. The MSS. differ sharply here between ει δε ei de (but if) and ει γαρ ei gar (for if). Paul “uses the first person from motives of delicacy” (Sanday and Headlam) in this supposable case for argument‘s sake as in 1 Corinthians 4:6. So here he “transfers by a fiction” (Field) to himself the objection. [source]
Only here in the New Testament. The expression carries us back to Romans 3:4, and is general for moral falsehood, unfaithfulness to the claims of conscience and of God, especially with reference to the proffer of salvation through Christ. [source]
Reverse Greek Commentary Search for Romans 3:7
As in the time before my conversion. The second ἔπι is not temporal but logical, as Romans 3:7; Romans 9:19. What further ground is there for persecuting me? [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Dative (like all these words) of the late verbal In N.T. only here, Titus 1:6, Titus 1:10; Hebrews 2:8. Ungodly (ασεβεσι asebesi). See Romans 4:5; Romans 5:6. Sinners See Romans 3:7. Unholy (ανοσιοις anosiois). Common word (α a privative and οσιος hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω bainō to go, and βηλος bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις patrolōiais). Late form for common Attic πατραλωιαις patralōiais (from πατηρ patēr father, and αλοιαω aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις mētralōiais Only here in N.T. Manslayers (ανδραπονοις andraphonois). Old compound (ανηρ anēr man, πονος phonos murder). Only here in N.T. [source]
See Romans 3:7. Unholy (ανοσιοις anosiois). Common word (α a privative and οσιος hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω bainō to go, and βηλος bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις patrolōiais). Late form for common Attic πατραλωιαις patralōiais (from πατηρ patēr father, and αλοιαω aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις mētralōiais Only here in N.T. Manslayers (ανδραπονοις andraphonois). Old compound (ανηρ anēr man, πονος phonos murder). Only here in N.T. [source]
Comp. Genesis 4:10. Still, although ages have passed since his death. Comp. Hebrews 12:24. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yetwith λαλεῖ speakethnot with being dead, in the logical sense, “even being dead,” as Romans 3:7. [source]