KJV: Blessed is the man to whom the Lord will not impute sin.
YLT: happy the man to whom the Lord may not reckon sin.'
Darby: blessed the man to whom the Lord shall not at all reckon sin.
ASV: Blessed is the man to whom, the Lord will not reckon sin.
| μακάριος | blessed |
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Parse: Adjective, Nominative Masculine Singular Root: μακάριος Sense: blessed, happy. |
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| ἀνὴρ | [the] man |
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Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| οὗ | against whom |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| οὐ | no |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| λογίσηται | will reckon |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: λογίζομαι Sense: to reckon, count, compute, calculate, count over. |
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| Κύριος | [the] Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἁμαρτίαν | sin |
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Parse: Noun, Accusative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
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Greek Commentary for Romans 4:8
But the best MSS. read ου hou like the lxx and so Westcott and Hort, “whose sin.” [source]
Strong negation by double negative and aorist middle subjunctive. [source]
Reverse Greek Commentary Search for Romans 4:8
The dative case in address. Note absence of the article with Τεσσαλονικεων Thessalonikeōn because a proper name and so definite without it. This is the common use of εκκλησια ekklēsia for a local body (church). The word originally meant “assembly” as in Acts 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Τεσσαλονικεις Α Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! In God the Father and the Lord Jesus Christ (εν τεωι πατρι και κυριωι ησου Χριστωι en theōi patri kai kuriōi Jēsou Christōi). This church is grounded in (εν en with the locative case) and exists in the sphere and power of God the Father and the Lord Jesus Christ. No article in the Greek, for both τεωι πατρι theōi patri and κυριωι ησου Χριστωι kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος Christos (verbal from χριω chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις charis (from χαιρω chairō rejoice) from which χαριζομαι charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
. No article in the Greek, for both τεωι πατρι theōi patri and κυριωι ησου Χριστωι kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος Christos (verbal from χριω chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις charis (from χαιρω chairō rejoice) from which χαριζομαι charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]