KJV: For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
YLT: for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.
Darby: For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous.
ASV: For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.
ὥσπερ | For as |
Parse: Adverb Root: ὥσπερ Sense: just as, even as. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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παρακοῆς | disobedience |
Parse: Noun, Genitive Feminine Singular Root: παρακοή Sense: a hearing amiss. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἑνὸς | one |
Parse: Adjective, Genitive Masculine Singular Root: εἷς Sense: one. |
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ἀνθρώπου | man |
Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ἁμαρτωλοὶ | sinners |
Parse: Adjective, Nominative Masculine Plural Root: ἁμαρτωλός Sense: devoted to sin, a sinner. |
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κατεστάθησαν | were made |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: καθιστάνω Sense: to set, place, put. |
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πολλοί | many |
Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
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οὕτως | so |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ὑπακοῆς | obedience |
Parse: Noun, Genitive Feminine Singular Root: ὑπακοή Sense: obedience, compliance, submission. |
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δίκαιοι | righteous |
Parse: Adjective, Nominative Masculine Plural Root: δίκαιος Sense: righteous, observing divine laws. |
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κατασταθήσονται | will be made |
Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: καθιστάνω Sense: to set, place, put. |
Greek Commentary for Romans 5:19
Here again we have “the one” ( του ενος tou henos ) with both Adam and Christ, but “disobedience” ( παρακοης parakoēs for which see note on 2 Corinthians 10:6 ) contrasted with “obedience” ( υπακοης hupakoēs ), the same verb κατιστημι kathistēmi old verb, to set down, to render, to constitute ( κατεστατησαν katestathēsan first aorist passive indicative, καταστατησονται katastathēsontai future passive), and “the many” ( οι πολλοι hoi polloi ) in both cases (but with different meaning as with “all men” above). [source]
Only here, 2 Corinthians 10:6; Hebrews 9:2. The kindred verb παραλούω toneglect, Rev., refuse, occurs Matthew 18:17. From παρά asideamiss, and ἀκούω tohear, sometimes with the accompanying sense of heeding, and so nearly = obey. Παρακοή is therefore, primarily, a failing to hear or hearing amiss. Bengel remarks that the word very appositely points out the first step in Adam's fall - carelessness, as the beginning of a city's capture is the remissness of the guards. [source]
See on James 3:6. Used elsewhere by Paul only at Titus 1:5, in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25; Acts 6:3; Acts 7:10; Hebrews 5:1, etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15). From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8; James 4:4; James 3:6. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Romans 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained. [source]
Note the play on the words, parakoe hypokoe disobedience, obedience. Ὑπακοή obedienceis also derived from ἀκούω tohear (see on disobedience ) and ὑπό beneaththe idea being submission to what one hears. [source]
Reverse Greek Commentary Search for Romans 5:19
See on obedience and disobedience, Romans 5:19. Also see on Acts 5:29. Obeyed as the result of listening, and so especially appropriate here. Compare head and hear, Romans 10:14. For the same reason hearken (Rev.) is better than obeyed. [source]
They heard, but did not heed. Some disbelieve now (Romans 3:3) as they did then. On obedience and disobedience see note on Romans 5:19; 1 Thessalonians 2:13; Galatians 3:2. He quotes Isaiah 53:1 to show how Isaiah felt. [source]
First future passive indicative of ζωοποιεω zōopoieō late verb (Aristotle) to give life, to restore to life as here. In 1 Corinthians 15:36 ζωοποιειται zōopoieitai is used in the sense of natural life as in John 5:21; John 6:63 of spiritual life. It is not easy to catch Paul‘s thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also παντες pantes may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in Romans 5:18 about “all,” and in Romans 5:19 about “the many.” [source]
Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Matthew 18:17 for same idea in παρακουω parakouō). In N.T. only here; Romans 5:19; Hebrews 2:2. In contrast with υπακοη hupakoē (obedience) rather than the common απειτια apeithia (Romans 11:30, Romans 11:32). When your obedience shall be fulfilled (οταν πληρωτηι υμων η υπακοη hotan plērōthēi humōn hē hupakoē). Indefinite temporal clause with οταν hotan and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ‘s will soon as came true. [source]
Καθιστάναι appointor constitute. In Paul only Romans 5:19. For the sense here comp. Matthew 24:45, Matthew 24:47; Luke 12:14; Acts 6:3. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers ( ἐπίσκοποι ) of the churches in the several cities. The eldership was not a distinct church office. See on 1 Timothy 5:1. [source]