KJV: (For until the law sin was in the world: but sin is not imputed when there is no law.
YLT: for till law sin was in the world: and sin is not reckoned when there is not law;
Darby: (for until law sin was in the world; but sin is not put to account when there is no law;
ASV: for until the law sin was in the world; but sin is not imputed when there is no law.
| ἄχρι | Until |
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Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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| νόμου | [the] law |
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Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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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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| ἐν | in [the] |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| κόσμῳ | world |
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Parse: Noun, Dative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐλλογεῖται | is imputed |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐλλογάω Sense: to reckon in, set to one’s account, lay to one’s charge, impute. |
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| ὄντος | there being |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| νόμου | law |
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Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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Greek Commentary for Romans 5:13
Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (Romans 2:12-16), but the coming of the law increased their responsibility and their guilt (Romans 2:9). [source]
Present passive indicative of late verb ελλογαω ellogaō Genitive absolute, no law of any kind, he means. There was law before the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ‘s atoning death and grace. No longer do men speak of “elect infants.” [source]
Genitive absolute, no law of any kind, he means. There was law before the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ‘s atoning death and grace. No longer do men speak of “elect infants.” [source]
In the period between Adam and Moses. [source]
Put to account so as to bring penalty. From λόγος anaccount or reckoning. Only here and Philemon 1:18. [source]
See on 1 Peter 5:3. [source]
Reverse Greek Commentary Search for Romans 5:13
As ( ὥσπερ ) begins the first member of a comparison. The second member is not expressed, but is checked by the illustration introduced in Romans 5:13, Romans 5:14, and the apostle, in his flow of thought, drops the construction with which he started, and brings in the main tenor of what is wanting by “Adam who is the type,” etc. (Romans 5:14). [source]
Conclusion of the argument. Cf. Romans 7:3, Romans 7:25; Romans 8:12, etc. Paul resumes the parallel between Adam and Christ begun in Romans 5:12 and interrupted by explanation (Romans 5:13.) and contrast (Romans 5:15-17). [source]
See on Romans 5:12, Romans 5:13; see on Romans 7:9; see on Romans 8:2. Compare 1 Corinthians 15:56. “The living testimony borne to his authority in the Corinthian Church suggests strongly the contrast of the dreary, death-like atmosphere which surrounded the old, graven characters on which his opponents rested their claims” (Stanley). [source]
In order to set upon already existing sins the stamp of positive transgression of law. Comp. Romans 4:5; Romans 5:13. Note the article, the transgressions, summing them up in one mass. Not, in order to give the knowledge of sins. This, it is true, would follow the revelation of sins as transgressions of law (Romans 3:20; Romans 7:13); but, 1. the phrase because of transgressions does not express that thought with sufficient definiteness. If that had been his meaning, Paul would probably have written τῆς ἀπιγνώσεως τῶν παραβάσεων χάριν onaccount of the knowledge of transgressions. 2. He meant to describe the office of the law as more than giving the knowledge of sins. Its office was, in revealing sin as positive transgression, to emphasize the objective, actual, contrary fact of righteousness according to the divine ideal, and to throw sin into contrast with that grand ideal. [source]
Second aorist passive indicative of αναστρεπω anastrephō old verb, to turn back and forth, to live (2 Corinthians 1:12). Cf. ποτε περιεπατησατε pote periepatēsate of the Gentiles in Ephesians 2:2. The desires (τα τεληματα ta thelēmata). Late and rare word except in lxx and N.T., from τελω thelō to will, to wish. Plural here “the wishes,” “the wills” of the flesh like ταις επιτυμιαις της σαρκος tais epithumiais tēs sarkos just before. Gentiles had no monopoly of such sinful impulses. Of the mind Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
Delicate way of putting the stealing. Put that to mine account (τουτο εμοι ελλογα touto emoi ellogā). Present active imperative of ελλογαω ellogaō In the Koiné{[28928]}š verbs in εω ̇eō often appear in αω ̇aō like ελεεω ελεαω eleeōελλογεω eleaō So with ελλογαω ellogeō as ellogaō late verb in inscriptions and papyri (Deissmann, Light, etc., p. 84), though in N.T. only here and Romans 5:13. It means to set to one‘s account. [source]
Present active imperative of ελλογαω ellogaō In the Koiné{[28928]}š verbs in εω ̇eō often appear in αω ̇aō like ελεεω ελεαω eleeōελλογεω eleaō So with ελλογαω ellogeō as ellogaō late verb in inscriptions and papyri (Deissmann, Light, etc., p. 84), though in N.T. only here and Romans 5:13. It means to set to one‘s account. [source]