KJV: And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
YLT: and not, as we are evil spoken of, and as certain affirm us to say -- 'We may do the evil things, that the good ones may come?' whose judgment is righteous.
Darby: and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.
ASV: and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
| καὶ | And [is it] |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| βλασφημούμεθα | we are slanderously charged |
|
Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural Root: βλασφημέω Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme. |
|
| φασίν | affirm |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: φημί Sense: to make known one’s thoughts, to declare. |
|
| τινες | some [that] |
|
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
|
| ἡμᾶς | us |
|
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| λέγειν | to say |
|
Parse: Verb, Present Infinitive Active Root: λέγω Sense: to say, to speak. |
|
| ὅτι | - |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| Ποιήσωμεν | Let us do |
|
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: ποιέω Sense: to make. |
|
| τὰ | things |
|
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| κακὰ | evil |
|
Parse: Adjective, Accusative Neuter Plural Root: κακός Sense: of a bad nature. |
|
| ἵνα | that |
|
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
| ἔλθῃ | may come |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
|
| ἀγαθά | good things |
|
Parse: Adjective, Nominative Neuter Plural Root: ἀγαθός Sense: of good constitution or nature. |
|
| τὸ | - |
|
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| κρίμα | condemnation |
|
Parse: Noun, Nominative Neuter Singular Root: κρίμα Sense: a decree, judgments. |
|
| ἔνδικόν | just |
|
Parse: Adjective, Nominative Neuter Singular Root: ἔνδικος Sense: according to right, righteous, just. |
|
Greek Commentary for Romans 3:8
We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply γενηται genētai after μη mē and repeat τι ti (και τι μη γενηται kai ti mē genētai deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take μη mē with ποιησωμεν poiēsōmen and make a long parenthesis of all in between. Even so it is confusing because οτι hoti also (recitative οτι hoti) comes just before ποιησωμεν poiēsōmen The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive ημας λεγειν hēmās legein after πασιν phasin and then the direct quotation with recitative οτι hoti after λεγειν legein a direct quotation dependent on the infinitive in indirect quotation. [source]
The volitive aorist subjunctive It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works. [source]
Reverse Greek Commentary Search for Romans 3:8
The word does not necessarily imply blasphemy against God. It is used of reviling, calumny, evil-speaking in general. See Matthew 27:39; Romans 3:8; Romans 14:16; 1 Peter 4:4, etc. Hence Rev. renders railing. [source]
Present passive imperative of βλασπημεω blasphēmeō for which see note on Matthew 9:3 and Romans 3:8. [source]
Usual formula of quotation as in Romans 3:4 with recitative οτι hoti added as in Romans 3:8. Paul here uses a catena or chain of quotations to prove his point in Romans 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Romans 3:10-12 come from Psalm 14:1-3; first half of Romans 3:13 as far as εδολιουσαν edoliousan from Psalms 4:9, the second half from Psalm 140:3; Romans 3:14 from Psalm 10:7; Romans 3:15-17 from an abridgment of Isaiah 59:7.; Romans 3:18 from Psalm 35:1. Paul has given compounded quotations elsewhere (2 Corinthians 6:16; Romans 9:25.,27f; Romans 11:26.,34f.; Romans 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Romans 3:4 in Aleph B, etc. [source]
In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See note on 1 Thessalonians 5:26; note on 2 Corinthians 13:12; Romans 3:8; 1 Peter 5:14. It seems never to have been promiscuous between the sexes. [source]
See on Mark 7:22. Compare Romans 3:8; Romans 14:16; 1 Corinthians 4:13; Ephesians 4:31. Rev. railing. [source]
The phrase only here. See on 1 Timothy 3:6. Damnation is an unfortunate rendering in the light of the present common understanding of the word, as it is also in 1 Corinthians 11:29. Better, judgment or condemnation, as Romans 3:8; Romans 13:2. The meaning is that they carry about with them in their new, married life a condemnation, a continuous reproach. Comp. 1 Timothy 4:2; Galatians 5:10. It should be said for the translators of 1611 that they used damnation in this sense of, judgment or condemnation, as is shown by the present participle having. In its earlier usage the word implied no allusion to a future punishment. Thus Chaucer“For wel thou woost (knowest) thyselven verrailyThat thou and I be dampned to prisoun.”Knight's T. 1175.Wiclif: “Nethir thou dredist God, that thou art in the same dampnacioun?” Luke 23:40. Laud.: “Pope Alexander III. condemned Peter Lombard of heresy, and he lay under that damnation for thirty and six years.” “A legacy by damnation” was one in which the testator imposed on his heir an obligation to give the legatee the thing bequeathed, and which afforded the legatee a personal claim against the heir. [source]
Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα tofall into judgment is found only here. [source]
“That not.” Being puffed up (τυποω tuphōtheis). First aorist passive participle of τυπος tuphoō old word (from εμπεσηι εις tuphos smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1 Timothy 6:4; 2 Timothy 3:4. He fall into Second aorist active subjunctive with εμπιπτω hina mē negative purpose, of εν empiptō old verb, to fall into. Note both εις en and κριμα του διαβολου eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα krima tou diabolou). See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
Second aorist active subjunctive with εμπιπτω hina mē negative purpose, of εν empiptō old verb, to fall into. Note both εις en and κριμα του διαβολου eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα krima tou diabolou). See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
Ἔνδικος justonly here and Romans 3:8. olxx, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιός εἰμι with the infinitive: thus, δίκαιός εἰμι κολάζειν Iam right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompenseonly in Hebrews. Comp. Hebrews 10:35; Hebrews 11:26. olxx, oClass., where the word is, μισθοδοσία . From μισθός wagesand ἀποδιδόναι topay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Hebrews 3:16; Hebrews 10:28; 1 Corinthians 10:5, 1 Corinthians 10:6. [source]
Condition of first class, assumed as true. Through angels Allusion to the use of angels by God at Sinai as in Acts 7:38, Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). Transgression and disobedience Both words use παραρυωμεν para as in παραβασις pararuōmen refused to obey (stepping aside, παρακοη para -μισταποδοσιαν basis as in Romans 2:23), neglect to obey Late double compound, like μιστοδοσια misthapodotēs (Hebrews 11:6), from ενδικον misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia Just Old compound adjective, in N.T. only here and Romans 3:8. [source]
Future active indicative of αποδιδωμι apodidōmi For this use with λογον logon (account) see Matthew 12:36; Luke 16:2; Acts 19:40; Hebrews 13:17. For the sudden use of the relative οι hoi see Romans 3:8. [source]