Verse (Click for Chapter)
New International Version
But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!New Living Translation
But there is a great difference between Adam’s sin and God’s gracious gift. For the sin of this one man, Adam, brought death to many. But even greater is God’s wonderful grace and his gift of forgiveness to many through this other man, Jesus Christ.English Standard Version
But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.Berean Standard Bible
But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, abound to the many!Berean Literal Bible
But so also the gift is not like the trespass. For if by the trespass of the one, the many died, how much more did the grace of God and the gift in grace, which is of the one man Jesus Christ, abound to the many!King James Bible
But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.New King James Version
But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many.New American Standard Bible
But the gracious gift is not like the offense. For if by the offense 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, overflow to the many.NASB 1995
But the free 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.NASB 1977
But the free 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.Legacy Standard Bible
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.Amplified Bible
But the free gift [of God] is not like the trespass [because the gift of grace overwhelms the fall of man]. For if many died by one man’s trespass [Adam’s sin], much more [abundantly] did God’s grace and the gift [that comes] by the grace of the one Man, Jesus Christ, overflow to [benefit] the many.Christian Standard Bible
But the gift is not like the trespass. For if by the one man’s trespass the many died, how much more have the grace of God and the gift which comes through the grace of the one man Jesus Christ overflowed to the many.Holman Christian Standard Bible
But the gift is not like the trespass. For if by the one man’s trespass the many died, how much more have the grace of God and the gift overflowed to the many by the grace of the one man, Jesus Christ. American Standard Version
But not as the trespass, so also is the free gift. For if by the trespass 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 unto the many.Aramaic Bible in Plain English
But the fall was unlike the gift in this way: for if because of the fall of one the many died, much more, therefore, the grace of God and the gift by The One Man Yeshua The Messiah shall superabound to the many.Contemporary English Version
But the gift of God's undeserved grace was very different from Adam's sin. That one sin brought death to many others. Yet in an even greater way, Jesus Christ alone brought God's gift of undeserved grace to many people. Douay-Rheims Bible
But not as the offence, so also the gift. For if by the offence of one, many died; much more the grace of God, and the gift, by the grace of one man, Jesus Christ, hath abounded unto many. English Revised Version
But not as the trespass, so also is the free gift. For if by the trespass 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 unto the many.GOD'S WORD® Translation
There is no comparison between [God's] gift and [Adam's] failure. If humanity died as the result of one person's failure, it is certainly true that God's kindness and the gift given through the kindness of one person, Jesus Christ, have been showered on humanity. Good News Translation
But the two are not the same, because God's free gift is not like Adam's sin. It is true that many people died because of the sin of that one man. But God's grace is much greater, and so is his free gift to so many people through the grace of the one man, Jesus Christ. International Standard Version
But God's free gift is not like Adam's offense. For if many people died as the result of one man's offense, how much more have God's grace and the free gift given through the kindness of one man, Jesus the Messiah, been showered on many people! Literal Standard Version
But not as the offense so also [is] the free gift; for if by the offense of the one the many died, much more the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;Majority Standard Bible
But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, abound to the many!New American Bible
But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many.NET Bible
But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!New Revised Standard Version
But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many.New Heart English Bible
But the free gift is not like the trespass. For if by the trespass 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.Webster's Bible Translation
But not as the offense, so also is the free gift. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded to many.Weymouth New Testament
But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind.World English Bible
But the free gift isn’t like the trespass. For if by the trespass 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. Young's Literal Translation
But, not as the offence so also is the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;Additional Translations ...
Ellicott's Commentary for English Readers
(15) Now comes the statement of the contrast which extends over the next five verses. The points of difference are thrown into relief by the points of resemblance. These may be, perhaps, best presented by the subjoined scheme:--
Persons of the action.
One man, Adam.
One Man, Christ.
The action.
One act of trespass.
One act of obedience.
Character of the action viewed in its relation to the Fall and Salvation of man.
The great initial trespass or breach of the law of God.
The great accomplished work of grace, or the gift of righteousness.
Persons affected by the action.
All mankind. . . .
Pulpit Commentary
Verses 15-17. - But not as the trespass, so also is the free gift. For if by the trespass of the one the many died (not, be dead, as in the Authorized Version. Observe also the articles before "one" and "many"), much more the grace of God, and the gift by grace, of the one Man, Jesus Christ, abounded unto the many. And not as through one that sinned, so is the gift: for the judgment was of one (ἐξ ἑνὸς) unto condemnation, but the free gift is of (ἐκ) many offences unto justification. For if by the offence of the one death reigned through the one, much more they which receive the abundance of grace and of the gift of righteousness shall reign in life through the One, Jesus Christ. The purport of these verses is (while keeping up the view of condemnation and justification being both derived to all from one) to show how the effects of the latter for good far transcend those of the former for evil. It is not easy, however, to explain the apostle's exact intention in the contrasts which he draws. He seems to have written, after his manner, full of ideas which he did not linger to arrange in clear form. In ver. 15 the contrast between "trespass" (παράπτωμα) and "free gift" (χάρισμα) seems to be the leading idea. The suggesting thought seems to be - If (as has been shown) one man's trespass had such far-reaching effects, much more must the grace of God (displayed also in One) have no less far-reaching effects. God's grace must be more powerful than man's trespass. And it is here asserted that it was so. The much more (πολλῷ μᾶλλον) is best taken (as it must be in ver. 17) in a logical, not a quantitative sense; i.e. as enforcing the conclusion, not as intensifying the verb "abounded." So far the effects are not distinctly contrasted in respect to their extent; all that is implied in this verse is that both reach to the many (οἱ πολλοὶ), i.e. the whole human race collectively; unless, indeed, the verb ἐπερίσσευσε implies excess of effect. It is to be observed that the phrase οἱ πολλοὶ does not here mean, as is usual in classical Greek, the greater part, but the multitude, mankind being regarded collectively. It depends, however, on the writer's mental horizon whether the phrase, taken by itself, is to be understood as comprehending all. The consideration is of importance in the case before us. On the one hand, it may be contended that, in the first clause of the verse, "the many" must mean all, for that undoubtedly all died (cf. ver. 12, εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν), and that consequently all must be intended also in the second clause. So also in ver. 19, where it is said that δίκαιοι κατασταθήσονται οἱ πολλοὶ. And it may be said, further, that the drift of the whole argument requires the view of the effects of the re- demption being at least coextensive with the effects of the fall. But, on the other hand, it is argued that St. Paul would not have used the phrase οἱ πολλοὶ in vers. 15 and 19 instead of πάντες as in vers. 12 and 18, unless he had intended some difference of meaning, and that he varied his expression in order to avoid the necessary inference that all would be saved in fact. Certainly he teaches that the redemption is available and intended for all, as in ver. 18 where it is said to be εἰς πάντας ἀνθρώπους, εἰς δικαίωσιν; and this, it may be said, is enough to satisfy the view of its effects (i.e. in purpose and potentially) being coextensive with the effects of the fall But it does not seem to follow that man's resistance to grace might not come in as a bar to the entire fulfilment of the Divine purpose; and hence these passages cannot be pressed as conclusive for the doctrine of universal final salvation. But in vers. 16, 17 (to be taken together, ver. 16 being introduced by καὶ, so as to suggest a new idea, and ver. 17 being connected with it by γὰρ) the extent to which grace thus abounded, so as to transcend the effects of the original transgression, is distinctly set forth. The thought of these verses may, perhaps, be expressed otherwise, thus: The one trespass of the one original transgressor did indeed render all mankind liable to condemnation; but the free gift in Christ annulled the effect, not only of that one trespass, but also of all subsequent trespasses of mankind; an immense debt, accumulating through the ages of human history, in addition to the original debt, was by that one free grant obliterated. And further, while the original trespass introduced a temporary reign of death, the free gift of righteousness introduced life, in which the partakers of the gift themselves - triumphant over Death, who reigned before - shall reign; and, as in ver. 15 the idea was that God's grace must be more powerful than man's sin, so here it is implied that life in Christ must be more powerful than death in Adam. Life means here (as elsewhere when the life in Christ is spoken of) more than the present life in the flesh - more than the life breathed into. man when he first "became (ἐγένετο εἰς) a living soul" (1 Corinthians 15:45). It means the higher life imparted by "the last Adam," who "became a quickening Spirit" (1 Corinthians 15:45); eternal life with God, in the life of Christ risen, swallowing up mortality (2 Corinthians 5:4; cf. also John 11:25). Thus the "free gift" not only reverses the far-reaching effects of the original transgression, but even transcends what is intimated in Genesis as given to man in Paradise before his fall. The next two verses (18, 19), introduced by ἄρα οῦν, are a summing up of what has been already said or implied. Parallel Commentaries ...
Greek
But
Ἀλλ’ (All’)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.
the
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
gift
χάρισμα (charisma)
Noun - Nominative Neuter Singular
Strong's 5486: From charizomai; a gratuity, i.e. Deliverance;, a endowment, i.e. religious qualification, or miraculous faculty.
[is] not
οὐχ (ouch)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.
like
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.
the
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
trespass.
παράπτωμα (paraptōma)
Noun - Nominative Neuter Singular
Strong's 3900: A falling away, lapse, slip, false step, trespass, sin. From parapipto; a side-slip, i.e. error or transgression.
For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.
if
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.
the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
many
πολλοὶ (polloi)
Adjective - Nominative Masculine Plural
Strong's 4183: Much, many; often.
died
ἀπέθανον (apethanon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 599: To be dying, be about to die, wither, decay. From apo and thnesko; to die off.
by the
τῷ (tō)
Article - Dative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
trespass
παραπτώματι (paraptōmati)
Noun - Dative Neuter Singular
Strong's 3900: A falling away, lapse, slip, false step, trespass, sin. From parapipto; a side-slip, i.e. error or transgression.
of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
one [man],
ἑνὸς (henos)
Adjective - Genitive Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.
how much
πολλῷ (pollō)
Adjective - Dative Neuter Singular
Strong's 4183: Much, many; often.
more
μᾶλλον (mallon)
Adverb
Strong's 3123: More, rather. Neuter of the comparative of the same as malista; more) or rather.
{did}
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
God’s
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
grace
χάρις (charis)
Noun - Nominative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.
and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.
the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
gift
δωρεὰ (dōrea)
Noun - Nominative Feminine Singular
Strong's 1431: A (free) gift, a gift (without repayment). From doron; a gratuity.
that came by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.
[the] grace
χάριτι (chariti)
Noun - Dative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.
of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
one
ἑνὸς (henos)
Adjective - Genitive Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.
man,
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.
Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.
Christ,
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.
abound
ἐπερίσσευσεν (eperisseusen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4052: From perissos; to superabound, be in excess, be superfluous; also to cause to superabound or excel.
to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.
the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
many!
πολλοὺς (pollous)
Adjective - Accusative Masculine Plural
Strong's 4183: Much, many; often.
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Romans 5:15 Catholic BibleNT Letters: Romans 5:15 But the free gift isn't like (Rom. Ro)