KJV: Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
YLT: And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
Darby: But law came in, in order that the offence might abound; but where sin abounded grace has overabounded,
ASV: And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:
| Νόμος | [The] law |
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Parse: Noun, Nominative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| παρεισῆλθεν | entered |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: παρεισέρχομαι Sense: to come in secretly or by stealth, or creep or steal in. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| πλεονάσῃ | might abound |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: πλεονάζω Sense: to superabound. |
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| παράπτωμα | trespass |
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Parse: Noun, Nominative Neuter Singular Root: παράπτωμα Sense: to fall beside or near something. |
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| οὗ | where |
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Parse: Adverb Root: οὗ Sense: where. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐπλεόνασεν | abounded |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πλεονάζω Sense: to superabound. |
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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἁμαρτία | sin |
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Parse: Noun, Nominative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
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| ὑπερεπερίσσευσεν | overabounded |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὑπερπερισσεύω Sense: to abound beyond measure, abound exceedingly. |
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| χάρις | grace |
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Parse: Noun, Nominative Feminine Singular Root: χάρις Sense: grace. |
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Greek Commentary for Romans 5:20
Second aorist active indicative of double compound παρεισερχομαι pareiserchomai late verb, in N.T. only here and Galatians 2:4 which see. See also εισηλτεν eisēlthen in Romans 5:12. The Mosaic law came into this state of things, in between Adam and Christ. [source]
It is usual to explain ινα hina here as final, as God‘s ultimate purpose. So Denney who refers to Galatians 3:19.; Romans 7:7. But Chrysostom explains ινα hina here as εκβασις ekbasis (result). This is a proper use of ινα hina in the Koiné{[28928]}š as we have seen. If we take it so here, the meaning is “so that the trespass abounded” (aorist active subjunctive of πλεονασω pleonasō late verb, see note on 2 Thessalonians 1:3; 2 Corinthians 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. Did abound more exceedingly (υπερεπερισσευσεν hupereperisseusen). First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
Rev., literally, came in beside, giving the force of παρά besideVery significant. Now that the parallel between Adam and Christ is closed, the question arises as to the position and office of the law. How did it stand related to Adam and Christ? Paul replies that it came in alongside of the sin. “It was taken up into the divine plan or arrangement, and made an occasion for the abounding of grace in the opening of the new way to justification and life” (Dwight). [source]
Not primarily of the greater consciousness and acknowledgment of sin, but of the increase of actual transgression. The other thought, however, may be included. See Romans 7:7, Romans 7:8, Romans 7:9, Romans 7:11. [source]
Lit., abounded over and above. Only here and 2 Corinthians 7:4. Compare ὑπερεπλεόνασε aboundedexceedingly, 1 Timothy 1:14; ὑπερπερισσῶς beyondmeasure, Mark 7:37; ὑπεραυξάνει ; groweth exceedingly, 2 Thessalonians 1:3. [source]
Reverse Greek Commentary Search for Romans 5:20
Literally, “except that” Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster. I came that they may have life In sharp contrast And may have it abundantly Repetition of εχωσιν echōsin (may keep on having) abundance Xenophon (Anab. VII. vi. 31) uses περισσον εχειν perisson echein “to have a surplus,” true to the meaning of overflow from περι peri (around) seen in Paul‘s picture of the overplus (υπερεπερισσευσεν hupereperisseusen in Romans 5:20) of grace. Abundance of life and all that sustains life, Jesus gives. [source]
See Romans 4:15; Romans 5:20; Romans 6:14; Chapter 7; Galatians 2:16; 3:1-5:4 for Paul‘s ideas here briefly expressed. In man‘s unrenewed state he cannot obey God‘s holy law. [source]
Because Moses was the minister of the law. For the relation of the law to sin and condemnation, see Romans 5:20; Romans 7:7-13. [source]
Comp. παρεισῆλθεν camein beside, Romans 5:20. Not as an addition to the promise, which is contrary to Galatians 3:18, but as a temporary, intermediate institution, in which only a subordinate purpose of God was expressed. [source]
Lit. came in beside. Only here and Romans 5:20, where it implies nothing evil or secret, but merely something subsidiary. The aorist has a pluperfect sense, indication the earlier intrusion of these persons into the Christian community. [source]
The enmity immediately follows the middle wall of partition, and should be rendered in apposition with and as defining it, and as dependent on brake down, not on abolished: the middle wall which was the enmity. It is used abstractly, as peace in Ephesians 2:14. The enmity was the result and working of the law regarded as a separative system; as it separated Jew from Gentile, and both from God. See Romans 3:20; Romans 4:15; Romans 5:20; Romans 7:7-11. For abolished, see on cumbereth, Luke 13:7, and make without effect, see on Romans 3:3. [source]
He has just said which was against us ( το καθ ' ἡμῶν ); which stood to our debit, binding us legally. This phrase enlarges on that idea, emphasizing the hostile character of the bond, as a hindrance. Compare Romans 4:15; Romans 5:20; 1 Corinthians 15:56; Galatians 3:23. “Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter, and a revelation to him of his guilt. And law is against us, because it comes with threatenings and foretastes of penalty and pain. Thus, as standard, accuser, and avenger it is against us” (Maclaren). [source]
First infinitive dependent on παρακαλουμεν parakaloumen (1 Thessalonians 4:10, we exhort you), the second on πιλοτιμεισται philotimeisthai (old verb from πιλοτιμος philotimos fond of honour, πιλοσ τιμη philosπρασσειν τα ιδια timē). The notion of ambition appears in each of the three N.T. examples (1 Thessalonians 4:11; 2 Corinthians 5:9; Romans 5:20), but it is ambition to do good, not evil. The word ambition is Latin (ambitio from ambo, ire), to go on both sides to accomplish one‘s aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. So Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts 11:18). [source]
Aorist active indicative of the late and rare (So 1 Timothy 5:19 and in Herond.) compound υπερπλεοναζω huperpleonazō (here alone in N.T.), in later ecclesiastical writers. The simplex πλεοναζω pleonazō Paul used in Romans 5:20; Romans 6:1 and the kindred υπερεπερισσευσεν hupereperisseusen used also with η χαρις hē charis Paul is fond of compounds with υπερ huper For “faith in Christ Jesus” see note on Galatians 3:26, for “faith and love in Christ Jesus” as here, see 2 Timothy 1:13. [source]
Rend. “because of its weakness and unprofitableness.” It could not bring men into close fellowship with God. See Romans 5:20; Romans 8:3; Galatians 3:21. Ἀνωφελής unprofitableonly here and Titus 3:9. [source]
“Greater grace.” Greater than what? “Greater grace in view of the greater requirement” (Ropes), like Romans 5:20. God does this. [source]
Present active participle of λαλεω laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood (δυσνοητα dusnoēta). Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned Old word (alpha privative and μαντανω manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. [source]