Romans 5

Justified — peace toward God, access into grace, a chain from affliction through endurance and proof to hope, love poured out in hearts. Christ who died for us while we were still weak, sinners, enemies — how much more shall we be saved. Sin and death entering through one man, death passing through to all; Adam a pattern of the one to come. One trespass and one righteous act, one man’s disobedience and one man’s obedience, the reign of death and the reign of grace. Where sin increased, grace superabounded.

Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ⸀ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,

Having been justified, then, from faith, we have peace toward God through our Lord Jesus Christ,

first here Jesus Ἰησοῦς Iēsous

first here Christ Χριστός Christos

Why this rendering

Rom.5.1 Observation

Syntactic observation

Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεόν — having been justified, then, from faith, we have peace toward God. The base text reads ἔχομεν (we have, indicative) and marks it ⸀ — the variant ἔχωμεν (let us have, subjunctive) is a major branch of the manuscripts, one letter away. This edition follows the base text’s indicative and does not turn it into let us have. εἰρήνη πρὸς τὸν θεόν is peace toward God, not peace with God — πρός is kept. V.2 προσαγωγή, access, is here for the first time in the New Testament, with two more at Ephesians 2:18 and 3:12. ἑστήκαμεν, we stand, is a perfect. Vv.3-4 are a chain — affliction → endurance → proof → hope — with κατεργάζεται, works out, standing once and the rest running on without a verb; this edition sets works out once and lets the rest run. V.5 ἐκκέχυται, has been poured out, is the verb of Acts 2:17, I will pour out my Spirit, and a perfect; the genitive of the love of God is not resolved (God’s love, love for God — both open).

Rendering options · 2

Adopted

“we have” — the base text’s indicative ἔχομεν

Basis The word the base text reads is the word rendered.

“let us have” (ἔχωμεν)

Basis The other manuscript branch.

Rejected Not the base text’s reading — the variant is recorded here.

δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ θεοῦ·

through whom we have also had the access by faith into this grace in which we stand, and we boast upon hope of the glory of God.

οὐ μόνον δέ, ἀλλὰ καὶ ⸀καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται,

And not only that, but we also boast in afflictions, knowing that affliction works out endurance,

ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα.

and endurance proof, and proof hope;

ἡ δὲ ἐλπὶς οὐ καταισχύνει· ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν.

and hope does not put to shame, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.

⸂Ἔτι γὰρ⸃ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ⸀ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν.

For while we were still weak, Christ, still, according to the time, died for the impious.

μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν·

For barely will anyone die for a righteous man — for the good man perhaps someone even dares to die;

συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.

but God commends his own love toward us, in that while we were still sinners Christ died for us.

Why this rendering

Rom.5.8 Observation

Syntactic observation

συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν — but God commends his own love toward us, in that while we were still sinners Christ died for us. συνίστησιν, commends, is the verb of 3:5, if our unrighteousness commends the righteousness of God — there a supposition, here a statement. In v.6 the base text reads ἔτι, still, twice (⸂Ἔτι γάρ⸃ … ⸀ἔτι); this edition renders both (while we were still weak, Christ, still …). ὑπέρ, for, comes four times in vv.6-8 — for the impious, for a righteous man, for the good man, for us. V.7 δικαίου (righteous) and τοῦ ἀγαθοῦ (good) are different words, and only the second has the article — kept apart as righteous man / good man. μόλις, barely, is the word of Acts 14:18, barely restrained; τολμᾷ, dares, the verb of Matt 22:46, nor did anyone dare. V.10 κατηλλάγημεν, were reconciled, is here for the first time in the New Testament and shares its root with καταλλαγή, reconciliation (v.11).

Rendering options · 1

Adopted

“still … still” — both of the base text’s ἔτι

Basis Read twice, rendered twice.

πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα δι’ αὐτοῦ ἀπὸ τῆς ὀργῆς.

Much more, then, having now been justified in his blood, we will be saved through him from the wrath.

εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ·

For if, being enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, we will be saved in his life;

οὐ μόνον δέ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ θεῷ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.

and not only that, but we also boast in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

Διὰ τοῦτο ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφ’ ᾧ πάντες ἥμαρτον—

Because of this, just as through one man sin entered into the world, and through sin death, so also death passed through to all men, upon which all sinned —

Why this rendering

Rom.5.12 Observation

Syntactic observation

ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφ’ ᾧ πάντες ἥμαρτον — just as through one man sin entered into the world, and through sin death, so also death passed through to all men, upon which all sinned. The sentence opened by ὥσπερ (just as) never receives its partner and breaks off — the base text marks it with a dash, and so does this edition; only at v.18 does the sentence stand again (so then, as … so also). ἐφ’ ᾧ is two words open between upon which, on account of which and because; this edition keeps upon which and leaves it open (the closed reading, because all sinned, is recorded here). εἰσῆλθεν (entered) and διῆλθεν (passed through) are a pair — sin enters, death passes through. V.13 ἐλλογεῖται, is put to account, is shared only with Philemon 18, put it to my account, and is one root with λογίζομαι, reckon. V.14 ἐβασίλευσεν ὁ θάνατος, death reigned: βασιλεύω is the verb of Luke 1:33, he will reign over the house of Jacob — in this chapter death (14, 17), sin (21), grace (21) and people (17) reign in turn. τύπος, pattern, is the word of Acts 7:44, according to the pattern he had seen.

Rendering options · 2

Adopted

“upon which all sinned” — ἐφ’ ᾧ left open

Basis What the base text leaves open stays open.

“because all sinned”

Basis The most common reading.

Rejected It closes two words into one conjunction — the readings upon death, in that one man disappear.

Lost in translation

The openness of ἐφ’ ᾧ (upon which, on account of which, because) — upon which in this language keeps the first two and leaves because faint.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου,

for until law, sin was in the world, but sin is not put to account when there is no law;

ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.

but death reigned from Adam until Moses even over those who did not sin in the likeness of Adam’s transgression, who is a pattern of the one to come.

first here Adam Ἀδάμ Adam

first here Moses Μωϋσῆς Mōysēs

Ἀλλ’ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν.

But the gift of grace is not as the trespass; for if by the trespass of the one the many died, much more the grace of God and the gift in grace, that of the one man Jesus Christ, abounded to the many.

καὶ οὐχ ὡς δι’ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.

And the bounty is not as through one who sinned; for the judgement was from one to condemnation, but the gift of grace is from many trespasses to a righteous act.

Why this rendering

Rom.5.16 Observation

Syntactic observation

τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα — for the judgement was from one to condemnation, but the gift of grace is from many trespasses to a righteous act. εἷς (one) comes twelve times in vv.15-19 — the trespass of the one ↔ the obedience of the one. There are three words for gift: χάρισμα (vv.15, 16), δωρεά (vv.15, 17), δώρημα (v.16) — this language keeps them apart as gift of grace / gift / bounty. κρίμα (judgement) → κατάκριμα (condemnation) faces χάρισμα (gift of grace) → δικαίωμα. δικαίωμα was ordinance at Luke 1:6 and Romans 1:32, 2:26; here in v.16 and v.18 (δι’ ἑνὸς δικαιώματος, through one righteous act) it is not an ordinance but a righteous verdict or deed — this edition keeps righteous act in both verses (a site rule, recorded in the GLOSSARY) and notes the reading justification for v.16 here. V.19 παρακοή (disobedience) ↔ ὑπακοή (obedience) are two derivatives of ἀκούω, hear — hearing aside / hearing under. V.20 πλεονάζω (increase) faces ὑπερπερισσεύω (superabound), a prefix meaning over added to περισσεύω, abound (v.15) — this language carries the prefix as super-. οἱ πολλοί has the article — the many, not all, and a different word from v.18’s πάντας, all.

Rendering options · 2

Adopted

“righteous act” — one word for vv.16 and 18

Basis δικαίωμα in the two verses is one word and not an ordinance.

v.16 “justification”, v.18 “righteous deed”

Basis Splitting by sense.

Rejected The point is that the two verses set one word against the words of judgement.

εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ.

For if by the trespass of the one death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one, Jesus Christ.

Ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·

So then, as through one trespass it came to all men for condemnation, so also through one righteous act it comes to all men for justification of life;

ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.

for just as through the disobedience of the one man the many were set as sinners, so also through the obedience of the one the many will be set as righteous.

νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,

Now law came in alongside so that the trespass might increase; but where sin increased, grace superabounded,

ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.

so that, just as sin reigned in death, so also grace might reign through righteousness for eternal life through Jesus Christ our Lord.