KJV: For when we were yet without strength, in due time Christ died for the ungodly.
YLT: For in our being still ailing, Christ in due time did die for the impious;
Darby: for we being still without strength, in the due time Christ has died for the ungodly.
ASV: For while we were yet weak, in due season Christ died for the ungodly.
| Ἔτι | Yet |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| γὰρ | indeed |
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Parse: Conjunction Root: γάρ Sense: for. |
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| Χριστὸς | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ὄντων | being |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἀσθενῶν | without strength |
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Parse: Adjective, Genitive Masculine Plural Root: ἀσθενής Sense: weak, infirm, feeble. |
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| ἔτι | still |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| καιρὸν | [the] right time |
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Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
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| ἀσεβῶν | [the] ungodly |
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Parse: Adjective, Genitive Masculine Plural Root: ἀσεβής Sense: destitute of reverential awe towards God, condemning God, impious. |
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| ἀπέθανεν | died |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποθνῄσκω Sense: to die. |
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Greek Commentary for Romans 5:6
So most documents, but B reads ει γε ei ge which Westcott and Hort use in place of γαρ gar [source]
Genitive absolute. The second ετι eti (yet) here probably gave rise to the confusion of text over ετι γαρ eti gar above. In due season (κατα καιρον kata kairon). Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). I or the ungodly In behalf, instead of. See about υπερ huper on Galatians 3:13 and also Romans 5:7 here. [source]
Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). [source]
In behalf, instead of. See about υπερ huper on Galatians 3:13 and also Romans 5:7 here. [source]
It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
The radical idea of the word is, want of reverence or of piety. [source]
Reverse Greek Commentary Search for Romans 5:6
Indirect discourse with present active indicative of συμπερω sumpherō used with the ινα hina clause as subject. It means to bear together, to be profitable, with the dative case as here It is to your interest and that is what they cared most for. That one man die Sub-final use of ινα hina with second aorist active subjunctive of αποτνησκω apothnēskō as subject clause with συμπερει sumpherei See John 16:7; John 18:7 for the same construction. For the people υπερ Huper simply means over, but can be in behalf of as often, and in proper context the resultant idea is “instead of” as the succeeding clause shows and as is clearly so in Galatians 3:13 of the death of Christ and naturally so in 2 Corinthians 5:14.; Romans 5:6. In the papyri υπερ huper is the usual preposition used of one who writes a letter for one unable to write. And that the whole nation perish not Continuation of the ινα hina construction with μη mē and the second aorist subjunctive of απολλυμι apollumi What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow. [source]
So, as I did. Necessity Toiling This verb common in the old Greek, but in the N.T. only in Luke 1:54; Acts 20:35; 1 Timothy 6:2. This noble plea to help the weak is the very spirit of Christ (1 Thessalonians 5:14; 1 Corinthians 12:28; Romans 5:6; Romans 14:1). In 1 Thessalonians 5:14 αντεχεστε των αστενουντων antechesthe tōn asthenountōn we have Paul‘s very idea again. Every Community Chest appeal today re-echoes Paul‘s plea. He himself said (αυτος ειπεν autos eipen). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον makarion see notes on Matthew 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus. [source]
The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3, 1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25, Romans 3:26. -DIVIDER- -DIVIDER- [source]
See on for the ungodly, Romans 5:6. [source]
Some MSS. have περι peri (concerning). In the Koiné{[28928]}š this use of υπερ huper as like περι peri has come to be common. He refers to the death of Christ (cf. 1 Corinthians 15:3; Galatians 2:20; Romans 5:6.). As a rule περι peri occurs of things, υπερ huper of persons. [source]
Ὑπὲρ does not mean instead of ( ἀντὶ ). See on Romans 5:6. Any idea of exchange or substitution which may be implied, resides in ἀντίλυτρον ; but it is pressing that unique word too far to find in it the announcement of a substitutional atonement. [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 4:5; Romans 5:6. [source]
By the grace of Jesus Christ. See Acts 15:11; 2 Corinthians 8:9; 2 Corinthians 13:14; Romans 5:6; Galatians 1:6. [source]