KJV: Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
YLT: but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
Darby: but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come.
ASV: Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression, who is a figure of him that was to come.
| ἀλλὰ | Nevertheless |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| ἐβασίλευσεν | reigned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: βασιλεύω Sense: to be king, to exercise kingly power, to reign. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| θάνατος | death |
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Parse: Noun, Nominative Masculine Singular Root: θάνατος Sense: the death of the body. |
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| Ἀδὰμ | Adam |
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Parse: Noun, Genitive Masculine Singular Root: Ἀδάμ Sense: Adam, the first man, the parent of the whole human race. |
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| μέχρι | until |
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Parse: Preposition Root: μέχρι Sense: as far as, until. |
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| Μωϋσέως | Moses |
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Parse: Noun, Genitive Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐπὶ | over |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἁμαρτήσαντας | having sinned |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Plural Root: ἁμαρτάνω Sense: to be without a share in. |
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| ὁμοιώματι | likeness |
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Parse: Noun, Dative Neuter Singular Root: ὁμοίωμα Sense: that which has been made after the likeness of something. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| παραβάσεως | transgression |
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Parse: Noun, Genitive Feminine Singular Root: παράβασις Sense: a going over. |
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| Ἀδάμ | of Adam |
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Parse: Noun, Genitive Masculine Singular Root: Ἀδάμ Sense: Adam, the first man, the parent of the whole human race. |
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| τύπος | a type |
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Parse: Noun, Nominative Masculine Singular Root: τυπικῶς Sense: the mark of a stroke or blow, print. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| μέλλοντος | coming [One] |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: μέλλω Sense: to be about. |
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Greek Commentary for Romans 5:14
Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. [source]
See note on Acts 7:43; note on 1 Thessalonians 1:7; note on 2 Thessalonians 3:9; and note on 1 Corinthians 10:6 for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows. [source]
Reverse Greek Commentary Search for Romans 5:14
This is no part of the Model Prayer. The word “trespass” is literally “falling to one side,” a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one‘s enemy, but “slip” or “fault” (Galatians 6:1) is the common New Testament idea. Παραβασις Parabasis (Romans 5:14) is a positive violation, a transgression, conscious stepping aside or across. [source]
The very language in the plural that Mary Magdalene had used (John 20:18) when no one believed her. Except I shall see Negative condition of third class with εαν ean and second aorist active subjunctive and so as to βαλω balō (from βαλλω ballō) “and put.” The print The mark or stamp made by the nails, here the original idea. Various terms as in Acts 7:44; 1 Timothy 4:12. Finally our “type” as in Romans 5:14. Clearly the disciples had told Thomas that they had seen the τυπον tupon of the nails in his hands and the spear in his side. I will not believe Strong refusal with ου μη ou mē (doubtful negative) and first aorist active subjunctive (or future indicative). [source]
Wrong. In death, as Rev. As the sphere or dominion of death's tyranny. Compare Romans 5:14, “death reigned.” Some, however, explain the preposition as instrumental, by death. How much is lost by the inaccurate rendering of the prepositions. Ellicott remarks that there are few points more characteristic of the apostle's style than his varied but accurate use of prepositions, especially of two or more in the same or in immediately contiguous clauses. See Romans 3:22; Ephesians 4:6; Colossians 1:16. [source]
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]
Trench remarks upon “the mournfully numerous group of words” which express the different aspects of sin. It is ἁμαρτια themissing of a mark; παράβασις theoverpassing of a line; παρακοή thedisobedience to a voice; παράπτωμα afalling when one should have stood; ἀγνόημα ignoranceof what one should know; ἥττημα adiminishing of what should be rendered in full measure; ἀνομία or παρανομία non-observanceof law; πλημμέλεια discord. The primary sense of the preposition παρά is beside or by, with reference to a line or extended surface. Hence it indicates that which is not on its true line but beside it, either in the way of falling short or of going beyond. Thus, in the sense of going beyond, Romans 12:3, to think more highly than he ought ( παρ ' ὃ δεῖ ), where the sense of beyond is fixed by ὑπερφρονεῖν to think beyond or over.” So Luke 13:2. In the sense of falling short, Thucydides, 3,49: “Mitylene came near such peril” ( παρὰ τοσοῦτο κινδύνου ), as if parallel to the danger but not touching it. Hence παραβάσις differs from the Homeric ὑπερβασία transgressionin that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law. “Where there is no law there is no transgression” (Romans 4:15). Hence Adam's sin is called a transgression (Romans 5:14), because it was the violation of a definite command. Paul habitually uses the word and its kindred παραβάτης transgressorof the transgression of a commandment distinctly given (Galatians 3:19; 1 Timothy 2:14, Romans 2:25, Romans 2:27). Hence it is peculiarly appropriate here of one who boasts in the law. It thus differs from ἁμαρτία sin(see on sins, Matthew 1:21), in that one may sin without being under express law. See Romans 5. Sin ( ἁμαρτία ) was in the world until the law; i.e. during the period prior to the law. Death reigned from Adam to Moses over those who had not sinned ( ἁμαρτήσαντας ) after the similitude of Adam's transgression ( παραβάσεως ). The sin is implicit, the transgression explicit. -DIVIDER- -DIVIDER- [source]
Incorporation of the antecedent (τυπον διδαχης tupon didachēs) into the relative clause: “to which form of doctrine ye were delivered.” See note on Romans 5:14 for τυπον tupon It is hardly proper to take “form” here to refer to Paul‘s gospel (Romans 2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation. [source]
Christ. Put over against Adam because of the peculiar relation in which both stand to the race: Adam as the physical, Christ as the spiritual head. Adam the head of the race in its sin, Christ in its redemption. Compare Romans 5:14. [source]
See Genesis 2:7. Here ψυχή passes into its personal sense - an individual personality (see Romans 11:4), yet retaining the emphatic reference to the ψυχή as the distinctive principle of that individuality in contrast with the πνεῦμα spiritfollowing. Hence this fact illustrates the general statement there is a natural body: such was Adam's, the receptacle and organ of the ψυχή soulLast AdamChrist. Put over against Adam because of the peculiar relation in which both stand to the race: Adam as the physical, Christ as the spiritual head. Adam the head of the race in its sin, Christ in its redemption. Compare Romans 5:14. [source]
See on 1 Peter 5:3. The word may mean either an example, as 1 Timothy 4:12, or a type of a fact or of a spiritual truth. Hebrews 9:24; Romans 5:14. [source]
More exactly, examples for us (objective genitive ημων hēmōn not subjective genitive, of us). The word τυποι tupoi (our types) comes from τυπτω tuptō to strike, and meant originally the mark of a blow as the print of the nails (John 20:25), then a figure formed by a blow like images of the gods (Acts 7:43), then an example to be imitated (1 Peter 5:3; 1 Timothy 4:12; 1 Thessalonians 1:7; 2 Thessalonians 3:9), or to be avoided as here, and finally a type in a doctrinal sense (Romans 5:14; Hebrews 9:24). [source]
N.T.oLit. are allegorised. From ἄλλο another ἀγορεύειν tospeak. Hence, things which are so spoken as to give a different meaning from that which the words express. For parable, allegory, fable, and proverb, see on Matthew 13:3. An allegory is to be distinguished from a type. An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in John href="/desk/?q=joh+3:14&sr=1">John 3:14. Comp. Romans 5:14; 1 Corinthians 10:6, 1 Corinthians 10:11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense; and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: “Thus have ye make the commandment of God of none effect through your tradition.” Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly says: “Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be far stranger if it had not conformed with the natural modes of thought and association in his own day.” His familiarity with this style of exposition gave him a real advantage in dealing with Jews. -DIVIDER- -DIVIDER- It is a much-mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems improbable that, as Dr. Bruce puts it: “it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination.” Comp. the argument in Galatians 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Romans 2:24; Romans 9:33; 1 Corinthians 10:1-4; 1 Corinthians 9:9, 1 Corinthians 9:10; 1 Corinthians 2:9. [source]
Old verb from σκοπος skopos (Phlippians 3:14). “Keep your eyes on me as goal.” Mark and follow, not avoid as in Romans 16:17. An ensample (τυπον tupon). Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1 Peter 2:21); ὑπόδειγμα , for which classical writers prefer παράδειγμα , an architect's plan or a sculptor's or painter's model (2 Peter 2:6); τύπος (see on 1 Peter 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke ( τύπτω , to strike)Thus John 20:25, “the print of the nails.” Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Acts 7:43). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See Acts 23:25; Romans 5:14; Philemon 3:17; Hebrews 8:5. [source]
Old word from ομοιοω homoioō to make like (from ομοιος homoios like), likeness, in N.T. only here, Romans 5:14; Philemon 2:7, “the likenesses were like” ομοιωμα Homoiōma is “midway between μορπη morphē and σχημα schēma ” (Lightfoot). [source]