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Romans 5

Rom. 5:20 KJV (With Strong’s)

de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
g the law
nomos (Greek #3551)
law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)
KJV usage: law.
Pronounce: nom'-os
Origin: from a primary νέμω (to parcel out, especially food or grazing to animals)
pareiserchomai (Greek #3922)
to come in alongside, i.e. supervene additionally or steathily
KJV usage: come in privily, enter.
Pronounce: par-ice-er'-khom-ahee
Origin: from 3844 and 1525
, that
hina (Greek #2443)
in order that (denoting the purpose or the result)
KJV usage: albeit, because, to the intent (that), lest, so as, (so) that, (for) to. Compare 3363.
Pronounce: hin'-ah
Origin: probably from the same as the former part of 1438 (through the demonstrative idea; compare 3588)
the offence
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
paraptoma (Greek #3900)
a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression
KJV usage: fall, fault, offence, sin, trespass.
Pronounce: par-ap'-to-mah
Origin: from 3895
might abound
pleonazo (Greek #4121)
to do, make or be more, i.e. increase (transitively or intransitively); by extension, to superabound
KJV usage: abound, abundant, make to increase, have over.
Pronounce: pleh-on-ad'-zo
Origin: from 4119
. But
de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
hou (Greek #3757)
at which place, i.e. where
KJV usage: where(-in), whither(-soever).
Pronounce: hoo
Origin: genitive case of 3739 as adverb
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
hamartia (Greek #266)
a sin (properly abstract)
KJV usage: offence, sin(-ful).
Pronounce: ham-ar-tee'-ah
Origin: from 264
pleonazo (Greek #4121)
to do, make or be more, i.e. increase (transitively or intransitively); by extension, to superabound
KJV usage: abound, abundant, make to increase, have over.
Pronounce: pleh-on-ad'-zo
Origin: from 4119
, grace
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
charis (Greek #5485)
graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude)
KJV usage: acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy).
Pronounce: khar'-ece
Origin: from 5463
did much morei abound
huperperisseuo (Greek #5248)
to super-abound
KJV usage: abound much more, exceeding.
Pronounce: hoop-er-per-is-syoo'-o
Origin: from 5228 and 4052

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Cross References


Ministry on This Verse

the law.
Rom. 3:19‑20• 19Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.
20Wherefore by works of law no flesh shall be justified before him; for by law is knowledge of sin.
(Rom. 3:19‑20)
Rom. 4:15• 15For law works wrath; but where no law is neither is there transgression. (Rom. 4:15)
Rom. 6:14• 14For sin shall not have dominion over *you*, for ye are not under law but under grace. (Rom. 6:14)
Rom. 7:5‑13• 5For when we were in the flesh the passions of sins, which were by the law, wrought in our members to bring forth fruit to death;
6but now we are clear from the law, having died in that in which we were held, so that we should serve in newness of spirit, and not in oldness of letter.
7What shall we say then? is the law sin? Far be the thought. But I had not known sin, unless by law: for I had not had conscience also of lust unless the law had said, Thou shalt not lust;
8but sin, getting a point of attack by the commandment, wrought in me every lust; for without law sin was dead.
9But *I* was alive without law once; but the commandment having come, sin revived, but *I* died.
10And the commandment, which was for life, was found, as to me, itself to be unto death:
11for sin, getting a point of attack by the commandment, deceived me, and by it slew me.
12So that the law indeed is holy, and the commandment holy, and just, and good.
13Did then that which is good become death to me? Far be the thought. But sin, that it might appear sin, working death to me by that which is good; in order that sin by the commandment might become exceeding sinful.
(Rom. 7:5‑13)
John 15:22• 22If I had not come and spoken to them, they had not had sin; but now they have no excuse for their sin. (John 15:22)
2 Cor. 3:7‑9• 7(But if the ministry of death, in letters, graven in stones, began with glory, so that the children of Israel could not fix their eyes on the face of Moses, on account of the glory of his face, a glory which is annulled;
8how shall not rather the ministry of the Spirit subsist in glory?
9For if the ministry of condemnation be glory, much rather the ministry of righteousness abounds in glory.
(2 Cor. 3:7‑9)
Gal. 3:19‑25• 19Why then the law? It was added for the sake of transgressions, until the seed came to whom the promise was made, ordained through angels in the hand of a mediator.
20But a mediator is not of one, but God is one.
21Is then the law against the promises of God? Far be the thought. For if a law had been given able to quicken, then indeed righteousness were on the principle of law;
22but the scripture has shut up all things under sin, that the promise, on the principle of faith of Jesus Christ, should be given to those that believe.
23But before faith came, we were guarded under law, shut up to faith which was about to be revealed.
24So that the law has been our tutor up to Christ, that we might be justified on the principle of faith.
25But, faith having come, we are no longer under a tutor;
(Gal. 3:19‑25)
Rom. 6:1• 1What then shall we say? Should we continue in sin that grace may abound? (Rom. 6:1)
2 Chron. 33:9‑13• 9And Manasseh led Judah and the inhabitants of Jerusalem astray, to do more evil than the nations that Jehovah had destroyed from before the children of Israel.
10And Jehovah spoke to Manasseh and to his people; but they did not hearken.
11And Jehovah brought upon them the captains of the host of the king of Assyria, who took Manasseh with fetters, and bound him with chains of brass, and carried him to Babylon.
12And when he was in affliction, he besought Jehovah his God, and humbled himself greatly before the God of his fathers,
13and prayed to him. And he was intreated of him and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Jehovah, he was God.
(2 Chron. 33:9‑13)
Psa. 25:11• 11For thy name's sake, O Jehovah, thou wilt indeed pardon mine iniquity; for it is great. (Psa. 25:11)
Isa. 1:18• 18Come now, let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isa. 1:18)
Isa. 43:24‑25• 24Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices; but thou hast made me to toil with thy sins, thou hast wearied me with thine iniquities.
25--I, I am He that blotteth out thy transgressions for mine own sake, and I will not remember thy sins.
(Isa. 43:24‑25)
Jer. 3:8‑14• 8And I saw that when for all the causes wherein backsliding Israel committed adultery I had put her away, and given her a bill of divorce, yet the treacherous Judah, her sister, feared not, but went and committed fornication also.
9And it came to pass through the lightness of her fornication that she polluted the land, and committed adultery with stones and with stocks.
10And even for all this her treacherous sister Judah hath not returned unto me with her whole heart, but with falsehood, saith Jehovah.
11And Jehovah said unto me, Backsliding Israel hath shewn herself more just than treacherous Judah.
12Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith Jehovah: I will not make my face dark upon you; for I am merciful, saith Jehovah; I will not keep anger for ever.
13Only acknowledge thine iniquity, that thou hast transgressed against Jehovah thy God, and hast turned thy ways hither and thither to the strangers under every green tree; and ye have not hearkened to my voice, saith Jehovah.
14Return, backsliding children, saith Jehovah; for I am a husband unto you, and I will take you, one of a city, and two of a family, and I will bring you to Zion.
(Jer. 3:8‑14)
Ezek. 16:52,60‑63• 52Thou also, who hast judged thy sisters, bear thine own confusion, because of thy sins in which thou hast acted more abominably than they: they are more righteous than thou. So be thou ashamed also, and bear thy confusion, in that thou hast justified thy sisters.
60Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.
61And thou shalt remember thy ways, and be confounded, when thou shalt receive thy sisters who are older than thou, together with those who are younger than thou; for I will give them unto thee for daughters, but not by virtue of thy covenant.
62And I will establish my covenant with thee, and thou shalt know that I am Jehovah;
63that thou mayest remember, and be ashamed, and no more open thy mouth because of thy confusion, when I forgive thee all that thou hast done, saith the Lord Jehovah.
(Ezek. 16:52,60‑63)
Ezek. 36:25‑32• 25And I will sprinkle clean water upon you, and ye shall be clean: from all your uncleannesses and from all your idols will I cleanse you.
26And I will give you a new heart, and I will put a new spirit within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
27And I will put my Spirit within you, and cause you to walk in my statutes and keep mine ordinances, and ye shall do them.
28And ye shall dwell in the land that I gave to your fathers, and ye shall be my people, and I will be your God.
29And I will save you from all your uncleannesses; and I will call for the corn and will multiply it, and lay no famine upon you.
30And I will multiply the fruit of the trees and the increase of the field, so that ye may receive no more the reproach of famine among the nations.
31And ye shall remember your evil ways, and your doings which were not good, and shall loathe yourselves for your iniquities and for your abominations.
32Not for your sakes do I this, saith the Lord Jehovah, be it known unto you: be ashamed and confounded for your ways, O house of Israel.
(Ezek. 36:25‑32)
Mic. 7:18‑19• 18Who is a *God like unto thee, that forgiveth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in loving-kindness.
19He will yet again have compassion on us, he will tread under foot our iniquities: and thou wilt cast all their sins into the depths of the sea.
(Mic. 7:18‑19)
Matt. 9:13• 13But go and learn what that is--I will have mercy and not sacrifice; for I have not come to call righteous men but sinners. (Matt. 9:13)
Luke 7:47• 47For which cause I say to thee, Her many sins are forgiven; for she loved much; but he to whom little is forgiven loves little. (Luke 7:47)
Luke 23:39‑43• 39Now one of the malefactors who had been hanged spoke insultingly to him, saying, Art not thou the Christ? save thyself and us.
40But the other answering rebuked him, saying, Dost *thou* too not fear God, thou that art under the same judgment?
41and *we* indeed justly, for we receive the just recompense of what we have done; but this man has done nothing amiss.
42And he said to Jesus, Remember me, Lord, when thou comest in thy kingdom.
43And Jesus said to him, Verily I say to thee, To-day shalt thou be with me in paradise.
(Luke 23:39‑43)
John 10:10• 10The thief comes not but that he may steal, and kill, and destroy: I am come that they might have life, and might have it abundantly. (John 10:10)
1 Cor. 6:9‑11• 9Do ye not know that unrighteous persons shall not inherit the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor those who make women of themselves, nor who abuse themselves with men,
10nor thieves, nor covetous, nor drunkards, nor abusive persons, nor the rapacious, shall inherit the kingdom of God.
11And these things were some of you; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus, and by the Spirit of our God.
(1 Cor. 6:9‑11)
Eph. 1:6‑8• 6to the praise of the glory of his grace, wherein he has taken us into favour in the Beloved:
7in whom we have redemption through his blood, the forgiveness of offences, according to the riches of his grace;
8which he has caused to abound towards us in all wisdom and intelligence,
(Eph. 1:6‑8)
Eph. 2:1‑5• 1and *you*, being dead in your offences and sins--
2in which ye once walked according to the age of this world, according to the ruler of the authority of the air, the spirit who now works in the sons of disobedience:
3among whom *we* also all once had our conversation in the lusts of our flesh, doing what the flesh and the thoughts willed to do, and were children, by nature, of wrath, even as the rest:
4but God, being rich in mercy, because of his great love wherewith he loved us,
5(we too being dead in offences,) has quickened us with the Christ, (ye are saved by grace,)
(Eph. 2:1‑5)
1 Tim. 1:13‑16• 13who before was a blasphemer and persecutor, and an insolent overbearing man: but mercy was shewn me because I did it ignorantly, in unbelief.
14But the grace of our Lord surpassingly over-abounded with faith and love, which is in Christ Jesus.
15Faithful is the word, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom *I* am the first.
16But for this reason mercy was shewn me, that in me, the first, Jesus Christ might display the whole long-suffering, for a delineation of those about to believe on him to life eternal.
(1 Tim. 1:13‑16)
Titus 3:3‑7• 3For we were once ourselves also without intelligence, disobedient, wandering in error, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
4But when the kindness and love to man of our Saviour God appeared,
5not on the principle of works which have been done in righteousness which *we* had done, but according to his own mercy he saved us through the washing of regeneration and renewal of the Holy Spirit,
6which he poured out on us richly through Jesus Christ our Saviour;
7that, having been justified by *his* grace, we should become heirs according to the hope of eternal life.
(Titus 3:3‑7)
 Not only where the offense, but where sin abounded-for under the law and without the law it has abounded-grace has superabounded. (Romans 5:12-21 by J.N. Darby)
 Sin was already there; the law made each of its motions a positive offense. (Romans 5:12-21 by J.N. Darby)
 Dreadful as are the consequences of the sin, the outgoings of grace exceed them (Rom. 5:20). (Hunt’s Sayings - 391 by R. Hunt)
 Both the "offence" and "grace" have abounded in opposite directions-with grace abounding "much more." Thus, the entrance of sin into the world has become an opportunity for God to magnify His grace by rising over it all. (The Doctrine of DeliveranceFrom Sin: Romans 5:12-7:6 by B. Anstey)

J. N. Darby Translation

But law came ina, in order that the offence might abound; but where sin abounded grace has overabounded,

JND Translation Notes

Came in as an extra thing, or by the by.

W. Kelly Translation

But law came in by the way, in order that the offence might abound; but where sin abounded, grace over-abounded1

WK Translation Notes

law came in by the way: Every word is uttered with the greatest accuracy. Thus the apostle speaks of the legal state of things, and hence employs the word νόμος, "law," here as in verse 13 without the article. It is clearly the Mosaic law that is in question; yet if it be, Middleton allows that the rejection of the article is not here authorized by any of the canons (i.e., of his own treatise). And this is true. The case is one which demonstrates the defectiveness of his theory. Even in verse 13 the preposition has nothing to do with the true solution; and his notion, though still followed by very many scholars, that the use or non-use of the article is a license after prepositions, is a total fallacy. It may call for more nicety of observation to account for cases with certain prepositions, but nothing more. The regular usage, with or without prepositions, is to present a phrase in the anarthrous form wherever a characteristic state is meant rather than a fact or an abstraction. So here it was the state of things when God gave His law through Moses to Israel which enters the discussion; and, hence, νόμος (not ὀ ν.) was the correct form. Again, the reasoning of Macknight is of no force; for it is not the point whether the Mosaic law as ushered into the world with pomp and notoriety, or privily. Not the historical fact, but the resulting state is here meant. Further, there is no need to take παρειςῆλθεν as necessarily implying an entrance by stealth or privily. The true idea appears to be that the legal state came in by and by. It was neither the original state, in which man was made, nor is it the final condition to which he is destined. It came in not directly, but ancillarily, for a special though subordinate purpose, between the entrance of sin and the coming of our Savior. Hence law in the abstract is uncalled for, even if the phrase would admit of it. But this is carefully excluded, quite as much as giving prominence to the objective historical fact, which also would be out of place. (Bible Treasury 7:197, Notes on Romans, p.79-80)