NOTES

BIBLE

Romans 5

1	Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,	Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
2	through whom also we have obtained our introduction by faith into this grace in which we stand; and we boast in hope of the glory of God.	διʼ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ·	boast The literal idea of the verb καυχάομαι (kauchaomai) is to boast, glory, or pride oneself in something. Thus, καυχάομαι (kauchaomai) is rendered in this translation literally as “boast” everywhere it occurs. While believers are not to be boastful about themselves, Scripture testifies to the legitimacy of boasting in God and His work (cf. Jer 9:34; 1 Cor 1:31). Here in Romans 5, Paul speaks of believers’ boasting in three things: (1) the hope of the glory of God in this verse, (2) our afflictions in verse 3, and (3) in God Himself in verse 11.
3	And not only this, but we also boast in our afflictions, knowing that affliction brings about perseverance;	οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται,	boast Refer to the discussion on verse 2 above. afflictions “Afflictions” translates the Greek term θλίψις (thlipsis), which is usually rendered “tribulation” in eschatological contexts where “the tribulation” is in view or near in proximity contextually (e.g., Matt 24; Mark 14; Rev 2; 7:14), and “affliction” elsewhere when it refers more generally to pain (e.g., Acts 7:10; 14:22). The term itself refers to a form of pressure that brings distress. Paul here is not referring to the tribulation which characterizes the end times, but the suffering and affliction that comes from trials and persecution.
4	and perseverance, proven character; and proven character, hope;	ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα.
5	and hope does not put to shame, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.	ἡ δὲ ἐλπὶς οὐ καταισχύνει· ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν.	put to shame The best sense of the verb καταισχύνω (kataischynō) is not to “disappoint” but to “disgrace” or “put to shame.” Disappointment, according to modern understanding, is a feeling of displeasure when expectations are not met. What Paul is communicating here is not a matter of feelings, but the reality of being honored versus shamed, which was a very serious issue in the ancient world, as even death was preferable to shame. Paul emphasizes that a believer’s hope in the Lord is certain, and thus that hope does not put one to shame because of God’s love. Believers never have to worry about experiencing shame because what they hoped in did not truly come to pass.
6	For while we were still weak, at the right time Christ died for the ungodly.	Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν.
7	For one will hardly die for a righteous man, though perhaps for the good man someone would dare even to die.	μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν·
8	But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.	συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.
9	Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.	πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα διʼ αὐτοῦ ἀπὸ τῆς ὀργῆς.
10	For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.	εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ·
11	And not only this, but we also boast in God through our Lord Jesus Christ, through whom we have now received the reconciliation.	οὐ μόνον δέ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ θεῷ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.	boast Refer to the discussion on verse 2 above.
12	Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned⁠—	Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον—
13	for until the Law sin was in the world, but sin is not imputed when there is no law.	ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου,
14	Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the trespass of Adam, who is a type of Him who was to come.	ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
15	But the gracious gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.	Ἀλλʼ 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.	gracious gift The word translated “gracious gift” here is χάρισμα (charisma), which is different from the more common Greek word for gift, δῶρον (dōron). To distinguish χάρισμα (charisma), many translations use “free gift.” However, this is redundant because a gift is already free by nature. Thus, this translation renders it as “gracious gift.” Additionally, this helps to emphasize the connection to Greek root words for grace. Particularly in contexts which already tie gifts to grace, this helps demonstrate the theology of the text to the reader which is present lexically in the text. In contexts that do not have to do with the grace of God, other translations are used for the same word (e.g., Rom 1:11). Thus, careful translation of this term draws out authorial intent per context, most accurately conveying the original text to the modern reader.
16	And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the gracious gift arose from many transgressions resulting in justification.	καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.	gracious gift Refer to the discussion on verse 15 above.
17	For if by the transgression 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.	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.
18	So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.	Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·
19	For as through the one man’s disobedience the many were appointed sinners, even so through the obedience of the One the many will be appointed righteous.	ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.
20	Now the Law came in so that the transgression would increase, but where sin increased, grace abounded all the more,	νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
21	so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord.	ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.

Copyright © 2023 The Tyndale Center at The Master's Seminary. All rights reserved.
The English biblical text is taken from the Legacy Standard Bible
Legacy Standard Bible Copyright ©2021 by The Lockman Foundation. All rights reserved.
Managed in partnership with Three Sixteen Publishing Inc. LSBible.org
For permission to quote information visit http://www.LSBible.org
The Hebrew Old Testament is taken from the Unicode/XML Westminster Leningrad Codex
WLC Version 4.20 | UXLC 2.0 (27.1)
Transcribed to Unicode/XML by Christopher V. Kimball, Publisher (Tanach.us Inc.)
The Westminster Leningrad Codex is in the public domain.
For more information visit www.Tanach.us
The Greek New Testament is taken from the Society of Biblical Literature Greek New Testament
Edited by Michael W. Holmes
The SBLGNT is licensed freely under the Creative Commons Attribution 4.0 International Public License
Copyright 2010 Logos Bible Software and the Society of Biblical Literature
For more information about the SBLGNT visit www.SBLGNT.com