The Law

Beloved of the Lord;

Remember: “This only would I learn of you, received ye-ἐλάβετε (elabete)-to take, receive) the spirit, by the works of the Law, or by the hearing of faith?” -(Galatians 3:2)

  • received ye-ἐλάβετε: Verb, Second-Aorist, Active, Indicative, 2nd Person, Plural: ["YE-GOT"]

 

Step 4:

1. The Law

2. Grace

3. The Royal Law (pending)

The Law

 

The Law, also know as the Law of Moses, it was given through Moses at Mount Sinai after God delivered the Israelite's from the bondage of Egypt.

 

The great design of the law was that the promise by faith in Jesus Christ might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to bring righteousness and justification for us, we might be persuaded to believe on Christ.

Authorized Version 1611 [Punctuation / Italics]

&

King James Bible 1769 [Spelling]

Concordance // Lexicon:

  • Analytical Concordance to the Bible: Robert Young, 1880.

  • The New Strong's Exhaustive Concordance of the Bible.

  • Thayer's Greek Lexicon.

  • Friberg Analytical Greek Lexicon

  • Gingrich, Greek New Testament Lexicon

  • Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Hebrew Text:

Westminster Leningrad Codex

Key:

  •  G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same Root word, but not the same Parsing / Inflection.

  • Open Bracket [(abc)] : My commentary insert/input.

 

The Law

 

 

Beza Greek New Testament 1598

17 Ὅτι ὁ νόμος διὰ Μωσέως ἐδόθη· ἡ χάρις καὶἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.

John 1:17

17 "For-ὅτι (hoti)-for) the-(ho)-the) *Law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law) was given-ἐδόθη (edothe)-to give) by-διὰ (dia)-through, by means of) Moses-Μωσέως (Moseos)-"drawer out", (He wrote the first five books of the Bible, commonly referred to as the Books of Moses)), *but grace-χάρις (charis)-grace, favour, good-will, pleasure) and-καὶ (kai)-and, also) *truth-ἀλήθεια (aletheia)-truth:—true, truth, verity) came-ἐγένετο (egeneto)-to become, (i.e. came into being)) by-διὰ (dia)-through, by means of) Jesus-Ἰησοῦ (Iesou)-Jesus, the Son of God, the Saviour of mankind) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ))."

  • *example of Greek word: νόμος (nomos)-Law click: Galatians 3:12

  • *example of Greek word: χάρις (charis)-but grace click: Colossians 1:2

  • *example of Greek word: ἀλήθεια (aletheia)-truth click: John 8:32

 

  • was given-ἐδόθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: For the Law ["WAS-GIVEN"] by Moses, but grace and truth

  • came-ἐγένετο: Verb, Second Aorist, Middle-Deponent, Indicative, 3rd Person, Singular: ["BECAME"] by Jesus Christ.

For-ὅτι (hoti)-for) the-(ho)-the) Law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law)) was given-ἐδόθη (edothe)-to give) by-διὰ (dia)-through, by means of) Moses-Μωσέως (Moseos)-"drawer out", (He wrote the first five books of the Bible, commonly referred to as the Books of Moses)),:

    The law was given by Moses — Moses received the law from God, and through him it was given to the Jews, Acts 7:38. The law of Moses, however excellent in itself, was little in comparison of the Gospel: as it proceeded from the justice and holiness of God, and was intended to convict men of sin, that the way of the Gospel might be the better prepared, it was a law of rigour, condemnation, and death: Romans 4:15; 2 Corinthians 3:7-8. It was a law of shadows, types, and figures: Hebrews 10:1, and incapable of expiating sin by its sacrifices: Romans 8:3; Hebrews 7:18-19; Hebrews 10:1, Hebrews 10:11. But Christ has brought that grace which is opposed to condemnation: Romans 5:15, Romans 5:20-21; Romans 8:1; Galatians 3:10; and he is himself the spirit and substance of all those shadows: Colossians 2:19; Hebrews 10:1. -(Adam Clarke Commentary).

    For the law was given by Moses- Both moral and ceremonial... and points out what is man's duty both to God and men; uncovers sin, accuses him of it, convicts him of it, and condemns him for it; "nor could it give strength to perform its demands; nor does it give the least hint of forgiveness; nor will it admit of repentance... The ceremonial law pointed out the pollution of human nature, the guilt and punishment of sin" -(Gill's Exposition). 

    [(The)] Law commands and demands; it says: ‘This shalt thou do, or else-’; and it has nothing more that it can say-(MacLaren). 

   The law was given - The Old Testament economy. The institutions under which the Jews lived. By Moses - By Moses, as the servant of God. He was the great legislator of the Jews, by whom, under God, their polity was formed. The law worketh wrath Romans 4:15; it was attended with many burdensome rites and ceremonies Acts 15:10; it was preparatory to another state of things. The gospel succeeded that and took its place, and thus showed the greatness of the gospel economy, as well as its grace and truth. -(Barnes' Notes).

   For the law was given by Moses; The law, moral and ceremonial, was given by Moses as God’s minister and servant; that law by which no man can be justified, Romans 3:28. -(Matthew Poole).

but grace-χάρις (charis)-grace, favour, good-will, pleasure) and-καὶ (kai)-and, also) truth-ἀλήθεια (aletheia)-truth:—true, truth, verity) came-ἐγένετο (egeneto)-to become, (i.e. came into being)) by-διὰ (dia)-through, by means of) Jesus-Ἰησοῦ (Iesou)-Jesus, the Son of God, the Saviour of mankind) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)): 

    Grace and truth came by Jesus Christ - A system of religion full of favors, and the "true" system, was revealed by him. The old system was one of "law," and "shadows," and "burdensome rites;" [(but)] "this" [(grace & truth)] was full of mercy to mankind, and was true in all things. We may learn from these verses: 1. that all our mercies come from Jesus Christ. 2. "All true believers receive from Christ's fulness; the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting that we have nothing but 'we have received it,' and silenceth perplexing fears that we want nothing but 'we may receive it.'"-(Barnes' Notes).

    but grace and truth came by Jesus Christ: By grace and truth, is meant the Gospel, in opposition to the law; which is called grace, because it is a declaration of the love, and grace, of God to men; it ascribes salvation, in all the parts of it, to the free grace and favour of God; and is the means of implanting and increasing grace in the hearts of men. And "truth", not only because it contains truth, and nothing but truth, it coming from the God of truth; and the substance of it being Christ, who is the truth; and being revealed, applied, and led into by the Spirit of truth; but because it is the truth of the types, and the substance of the shadows of the law-(Gill's Exposition).

    But grace and truth came by Jesus Christ; all that is from Christ; all the favour of God for the remission and pardon of sin, and for strength and assistance to the performance of duty, is (not given from God by Christ, as the law by Moses, but) from Christ as the fountain of grace; and not grace only, but truth, whether taken for solid and real mercy, or with respect to the law; the fulfilling of all the types and prophecies in it was by and in Christ.-(Matthew Poole). 

    His gift is not like the gift that Moses brought down from the mountain, merely a writing upon tables; His gift is not the letter of an outward commandment, nor the letter of an outward revelation. It is the thing itself which He reveals by being it. He does not speak about grace, He brings it; He does not show us God by His words, He shows us God by His acts. He does not preach about Him, but He lives Him, He manifests Him. His gentleness, His compassion, His miracles, His wisdom, His patience, His tears, His promises; all these are the very Deity in action before our eyes; and instead of a mere verbal revelation, which is so imperfect and so worthless, grace and truth, the living realities, are flashed upon a darkened world in the face of Jesus Christ-(MacLaren).

    Through Moses, here taken as representing the pre-Christian dispensation, was given the law, which made great demands but gave nothing, which was a true revelation of God’s will, and so far was good, but brought men no ability to become liker God. But through Jesus Christ (here for the first time named in the Gospel [(of John)], because we are now fully on the ground of history) came grace and truth. In contrast to the inexorable demands of a law that brought no spiritual life. Jesus Christ brought “grace,” the unearned favour of God. The Law said: Do this and live; Christ says: God gives you life, accept it. “Truth” also was brought by Christ.—ἀλήθεια here means “reality” as opposed to the symbolism of the Law (cf. John 4:23). In the Law was a shadow of good things to come: in Christ we have the good things themselves.-(Expositor's Greek Testament).

    For the law was given through Moses; grace and truth came through Jesus Christ. Christ was not only greater than the mighty John the Baptist, but was also transcendantly above the great law-giver, Moses. This verse does not mean that grace and truth were not evidenced by the law of Moses, but that the grace and truth through the Lord Jesus Christ far exceeded anything in the old dispensation. The great heroes under the old covenant, all of the majestic ceremonial of the Jewish system, as well as all the burden of the great prophecies reached the zenith of their meaning and fulfillment in Christ. The true knowledge of God the Father of all creation came uniquely in the Lord Jesus who could truly say, "He that hath seen me hath seen the Father!" (John 14:9).-(Coffman's Commentaries).

Scrivener's Textus Receptus 1894
28 λογιζόμεθα οὖν πίστει δικαιοῦσθαι ἄνθρωπον, χωρὶς ἔργων νόμου.

 

Romans 3:28

28 "Therefore we conclude-λογιζόμεθα (logizometha)-to reckon, account), that a man *is justified-δικαιοῦσθαι (dikaiousthai)-to make or declare right) *by faith-πίστει (pistei)-faith, faithfulness, steadfastness, believe, belief), *without-χωρὶς (choris)-apart, beside, apart from) *the deeds-ἔργων (ergon)-work, (by implication: an act:—deed, doing, labour, work) *of the Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law, by extension: any law of man:—moral or ceremonial))."

  • *example of G1344: (dikaiousthai-is justified) click: 1 Corinthians 6:11  (edikaiothete-ye are justified)

  • *example of Greek word: πίστει (pistei)-by faith click: Hebrews 11:7

  • *example of Greek word: χωρὶς (choris)-without click: 1 Timothy 2:8

  • *example of Greek word: ἔργων (ergon)-the deeds click: Hebrews 9:14 (works)

  • *example of Greek word: νόμου (nomou)-of the Law click: Galatians 3:10

  • we conclude-λογιζόμεθα: Verb, Present, Middle or Passive Deponent, Indicative, 1st Person Plural: Therefore ["WE-ARE-accountING"//"we-are-reckoning"], that a man

  • is justified-δικαιοῦσθαι: Verb, Present, Passive, Infinitive: ["TO-BE-beING-JUSTIFIED"] by faith, without the deeds of the Law.

***deeds: i.e. the Law of works, as a principle of justification. That is, works as a meritorious ground of justification. The apostle, of course, does not mean that Christianity does not produce good works...but that no righteousness of their own will be the ground of their justification."-(Barnes' Notes).

***Therefore we conclude As if he had said, Since it appears, by what has been said, that all are sinners, involved in guilt and condemnation, and so cannot be justified by the law, whether natural or revealed, and that God has appointed another way of justification, we draw this conclusion; that a man is justified Is accounted righteous, accepted and dealt with as such; by faith By believing in the Lord Jesus Christ, and in the mercy and grace of God, and the truths and promises of the gospel through him.-(Joseph Benson's Commentary). 

***Therefore we conclude, c.] Seeing these things cannot be denied, viz., that all have sinned: that all are guilty, that all are helpless: that none can deliver his own soul, and that God, in his endless mercy, has opened a new and living way to the holiest by the blood of JesusHebrews 10:19-20, &c: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by fair, rational consequence, that a man - any man, is justified - has his sins blotted out, and is received into the Divine favour, by faith in Christ's bloodwithout the deeds of the law, which never could afford, either to Jew or Gentile, a ground for justification, because both have sinned against the law which God has given them, and, consequently, forfeited all right and title to the blessings which the obedient might claim.-(Clarke Commentary).

 

Beza Greek New Testament 1598
19 Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις οὗ ἔλθῃ τὸ σπέρμα ἐπήγγελται· διαταγεὶς δι᾽ ἀγγέλων, ἐν χειρὶ μεσίτου.

 

Galatians 3:19

19 "Wherefore-Τί (ti)-what) then-οὖν (oun)-then) serveth the- (ho)-the) Law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law))? It was added-προσετέθη (prosetethe)-to add (on, to) because of-χάριν (charin)-for or on account of) *transgressions-παραβάσεων (parabaseon)-transgression, trespass, (violation:—breaking, transgression)), till-ἄχρις (achris)-till, up to) the-τὸ (to)-the) seed-σπέρμα (sperma)-seed, progeny, (i.e. offspring, descendant)) should come-ἔλθῃ (elthe)-to come, (i.e. arrive)to whom-(ho)-who) *the promise was made-ἐπήγγελται (epeggeltai)-to profess, promise), and it was ordained-διαταγεὶς  (diatageis)-to arrange throughout, (i.e. set in order, ordain)) by-δι (di)-through, by means of, (i.e. through (the agency of)) *Angels-ἀγγέλων (aggelon)-messenger, agent)  in-ἐν (en)-in) *the hand-χειρὶ (cheiri)-hand (literally or figuratively)) *of a Mediator-μεσίτου (mesitou)-middle man, mediator)."

  • *example of the Greek word: παραβάσεων (parabaseon)-transgressions click: Hebrews 9:15

  • *example of Greek word: ἐπήγγελται (epeggeltai)-the promise was made click: Romans 4:21

  • *example of Greek word: ἀγγέλων (aggelon)-Angels click: Mark 8:38

  • *example of Greek word: χειρὶ (cheiri)-the hand click: John 3:35

  • *example of G3316: (mesitou-of a Mediator) click: 1 Timothy 2:5 (mesites-mediator)

 

  • It was added-προσετέθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: Wherefore then serveth the Law? ["WAS-addED"//"it-was-added"] because of transgressions,

  • till-ἄχρις: PREPosition: ["UNTIL"] the seed

  • should come-ἔλθῃ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-COMING"], to whom

  • the promise was made-ἐπήγγελται: Verb, Perfect Middle or Passive Deponent, Indicative, 3rd Person, Singular: [He-HAS-promisED"], and it was

  • ordained-διαταγεὶς: Verb, Second-Aorist, Passive, Participle, Nominative, Singular, Masculine: ["BEING-prescribED"] by Angels  in the hand of a Mediator. 

 

Wherefore-Τί (ti)-what) then-οὖν (oun)-then) serveth the- (ho)-the) Law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law))?

    Wherefore then serveth the law —If the inheritance was not by the law, but by the promise, as a free gift, for what purpose was the law given, or what significancy had it? -(Benson).

    Wherefore then serveth the law?  This is obviously an objection which might be urged to the reasoning which the apostle had pursued. It was very obvious to ask, if the principles which he had laid down were correct, of what use was the Law?  Why was it given at all? Why were there so many wonderful exhibitions of the divine power at its promulgation? Why were there so many commendations of it in the Scriptures? -(Matthew H.).

It was added-προσετέθη (prosetethe)-to add (on, to) because of-χάριν (charin)-for or on account of) transgressions-παραβάσεων (parabaseon)-transgression, trespass, (violation:—breaking, transgression)),: 

    It was added because of transgressions — It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. Romans 4:15; and especially Romans 5:20, where this subject is largely discussed, and the figure explained.-(Clarke Commentary).

    Because of transgressions - on account of transgressions, or with reference to them. The meaning is, that the Law was given to show the true nature of transgressions, or to show what was sin. It was not to reveal a way of justification, but it was to disclose the true nature of sin; to deter people from committing it; to declare its penalty; to convince people of it, and thus to be "ancillary" to, and preparatory to the work of redemption through the Redeemer-(Barnes' Notes).

    it was added because of transgressions; four hundred and thirty years after the covenant made with Abraham; it did not succeed it, nor take the place of it, and so make it null and void; but was over and above added unto it, for the sake of restraining transgressions; which had there been no law, men would not have been accountable for them; and they would have gone into them without fear, and with impunity; but the law was given, to lay a restraint on men, by forbidding such and such things, on pain of death; and also for the detecting, discovering, and making known transgressions, what they are, their nature and consequences -(Gill's Exposition).

    It was a temporary system that would last until Christ died at the cross. 

till-ἄχρις (achris)-till, up to) the-τὸ (to)-the) seed-σπέρμα (sperma)-seed, progeny, (i.e. offspring, descendant)) should come-ἔλθῃ (elthe)-to come, (i.e. arrive)to whom-(ho)-who) the promise was made-ἐπήγγελται (epeggeltai)-to profess, promise)),:

     till Christ the promised Seed should come, who is the end of the law for righteousness to every one that believeth, Romans 10:4; upon whose coming the law contained in ordinances ceased. That Christ is here to be understood by the seed,..."(Matthew Poole).

    till the seedduring the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Ro 5:20; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ.-(Jamieson F.B.). 

    Till the seed should come ... - The Messiah, to whom the promise particularly applied; see Galatians 3:16. It is not implied here that the Law would be of no use after that; but that it would accomplish important purposes before that. A large portion of the laws of Moses would then indeed cease to be binding. They were given to accomplish important purposes among the Jews until the Messiah should come, and then they would give way to the more important institutions of the gospel. But the moral law would continue to accomplish valuable objects after his advent, in showing people the nature of transgression and leading them to the cross of Christ. The essential idea of Paul here is, that the whole arrangement of the Mosaic economy, including all his laws, was with reference to the Messiah. It was a part of a great and glorious whole. It was not an independent thing. It did not stand by itself. It was incomplete and in many respects unintelligible until he came - as one part of a tally is unmeaning and useless until the other is found. In itself it did not justify or save people, but it served to introduce a system by which they could be saved. It contained no provisions for justifying people, but it was in the design of God an essential part of a system by which they could be saved. It was not a whole in itself, but it was a part of a glorious whole, and led to the completion and fulfillment of the entire scheme by which the race could be justified and brought to heaven.-(Barnes' Notes).  

ordained-διαταγεὶς (diatageis)-to arrange throughout, (i.e. set in order, ordain)) by-δι (di)-through, by means of, (i.e. through (the agency of)) Angels-ἀγγέλων (aggelon)-messenger, agent)

    and it was ordained by angels; not Moses and Aaron, and Joshua, as some say; for though Moses was concerned in the giving of the law, yet not Aaron nor Joshua, nor are any of them ever called angels; but the holy elect angels are here meant, the ten thousands of saints, or holy ones, God came to Mount Sinai with, and the Lord [(LORD)] was among, in the holy place; see Deuteronomy 33:2 and so the Jews say (l) that the Lord [(LORD)] appeared on Mount Sinai gloriously, , "with companies", or "troops of angels", to give the law to his people-(Gill's Exposition). 

    Ordained by angels.The idea of angels having had a share in the giving of the Law appears in Deuteronomy 33:2 : “The Lord came from Sinai . . . He shined forth from mount Paran, and He came with ten thousands of saints.” For “saints” the LXX. substitutes, in the next verse, “angels.” Similar allusions are found at the end of St. Stephen’s speech (Acts 7:53): “Who have received the law by the disposition (as ordinances) of angels, and have not kept it.”-(Ellicott's Commentary).

    was ordained by angels. Luke, Acts 7:38, speaks of the law as published by one angel: the apostle, Hebrews 2:2, calls it, the word spoken by angels. We read of no angels, Exodus 19:20, nor of any of the saints; yet, Deu 33:2: Moses saith God came from Sinai, with ten thousand saints. The law was given either by the ministry of an angel, or by God attended with angels.-(Matthew Poole).

in-ν (en)-in) the hand-χειρὶ (cheiri)-hand (literally or figuratively)) of a Mediator-μεσίτου (mesitou)-middle man, mediator): 

    "...and so Moses and Christ, the law and Gospel, the old and the new covenant, are continually opposed to each other; besides, the mediator here seems to be represented as inferior to the angels, and as receiving the law into his hands from them, by whom it was ordained; which to conceive of Christ, is very much to the demeaning and lessening of him. Moses is the mediator here meant, who stood between God and the people of Israel...and in his hand the tables of the law were, when he came down from the mount, and was a typical [type of] mediator of Christ-(Gill's Exposition).

    a mediator] The noun thus rendered occurs in four other passages of the N. T. (1 Timothy 2:5Hebrews 8:6Hebrews 9:15Hebrews 12:24), and in all of them refers to our Lord Jesus Christ. In the three latter He is expressly termed the Mediator of the new or better covenant. Here the mediator is associated with the first covenant. In the epistle to Timothy our Lord is a mediator ‘between God and man’. Here the mediator is between God and the people of Israel, i.e. of course, Moses [See Deuteronomy 5:5].-(Cambridge BSC).

    in the hand of a mediatornamely, Moses. Deuteronomy 5:5, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people-(Jamieson F.B.).

    The mediator here meant was Moses, who was particularly authorized by the Jewish people, as well as constituted by God, to mediate in the affair of receiving the law, which he transacted once for all. See Deuteronomy 5:5. Lev 26:46 where it is said, that the law was made between God and the children of Israel, by the hand of Moses.-(Thomas Coke Commentary).

Scrivener's Textus Receptus 1894
19 οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι’ ἧς ἐγγίζομεν τῷ Θεῷ.

 

Hebrews 7:19

19 "For the Law made *nothing-οὐδὲν (ouden)-not even one, nothing) perfect-ἐτελείωσεν (eteleiosen)-to complete, (literally: accomplish, bring to its goal)), //but the bringing in-ἐπεισαγωγὴ (epeisagoge)-a leading in upon, (i.e. bringing in besides, introduction)) (Or, but it was the bringing in) *of a better-κρείττονος (kreittonos)-stronger, more powerful, (figuratively: better, i.e. nobler:—best, better)) *hope-ἐλπίδος (elpidos)-hope, (i.e. expectation (abstractly or concretely) or confidence:—faith, hope) did: by the which we draw nigh-ἐγγίζομεν (eggizomen)-to draw near) unto God-Θεῷ (Theo)-God, (i.e. spoken of the only and true God))."

  • *example of Greek word: οὐδὲν (ouden)-nothing click: Mark 15:3

  • *example of Greek word: κρείττονος (kreittonos)-of a better click: Hebrews 7:22

  • *example of Greek word: ἐλπίδος (elpidos)-hope click: Hebrews 10:23 (faith)

  • made perfect-ἐτελείωσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: For the Law ["maturES"//"perfects"] nothing, but the bringing in of a better hope did: by the which

  • we draw nigh-ἐγγίζομεν: Verb, Present, Active, Indicative, 1st Person, Plural["WE-ARE-NEARING"//"we-are-drawing-near"] unto God.

***the law made nothing perfect,.... Or no man perfect; neither any of the priests that offered sacrifices, nor any of the people for whom they were offered: it could not perfectly make atonement for sin; nor make men perfectly holy or righteous; it could neither justify nor sanctify; neither bring in a perfect righteousness, nor bring men to perfect holiness, and so to eternal life and salvation.-(Gill's Exposition).

***Not once in this whole epistle is there the slightest suggestion of a meaning for the expression "the law" that would distinguish it from the law of Moses in general. The great failure of that law was that it could not motivate and inspire people to righteous living, nor reassure and forgive them when they failed, nor provide the Holy Spirit as a comforter within them, nor spell out the nature of the inheritance above, in any manner comparable to the availability of such blessings in the new covenant. Above everything else, it failed to enable people to draw near to God; and, as Bruce accurately observed, "The whole apparatus of worship associated with that ritual and priesthood was calculated rather to keep people at a distance from God than to bring them near."[23] Bruce, of course, as many others, limits the failure of the law to that portion of it associated with that "ritual and priesthood"; but the moral code was just as helpless as the ritual to bring people near to God. Again reference is made to those magnificent portions of the Sermon on the Mount in which the Saviour dealt with this very thing (Matthew 5:21,/27,/33).-(Coffman Commentaries).

 

 

 

 

 

 

 

 

 

 

Stephanus Textus Receptus 1550
10 ὅστις γὰρ ὅλον τὸν νόμον τηρήσει, πταίσει δὲ ἐν ἑνί γέγονεν πάντων ἔνοχος 

Beza Greek New Testament 1598

11 Ὁ γὰρ εἰπὼν, Μὴ μοιχεύσῃς, εἶπε καὶ, Μὴ φονεύσῃς. εἰ δὲ οὐ μοιχεύεις φονεύεις δέ, γέγονας παραβάτης νόμου.

 

James 2:10-11

10 "For-γὰρ (gar)-for)  whosoever-ὅστις (hostis)-whoever, whosoever) *shall keep-τηρήσει (teresei)-to keep, watch, observe) the-τὸν (ton)-the) *whole-ὅλον (holon)-all, the whole, entire) Law-νόμον (nomon)-a law, ordinance, (by implication: of Moses:—Law)), and yet -δὲ (de) -but, yet) offend-πταίσει (ptaisei)-to stumble, fall, (figuratively: to err, sin, fail)) in-ἐν (en)-in) one point-ἑνί (heni)-one), he is-γέγονεν (gegonen)-to become) *guilty-ἔνοχος (enochos)-held in, subject to, ( liable to (a condition, penalty or imputation):— guilty of)) of all-πάντων (panton)-all, every (plural)11 For he //that said (Or, that Law which said), Do not commit adultery; said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become-γέγονας (gegonas)-to become) *a transgressor-παραβάτης (parabates)-transgressor, breaker) of the Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law))."

  • *example of Greek word: τηρήσει (teresei)-shall keep click: John 14:23

  • *example of Greek word: ὅλον (holon)-whole click: Matthew 16:26

  • *example of Greek word: ἔνοχος (enochos)-guilty click: Matthew 26:66

  • *example of Greek word: παραβάτης (parabates)-a transgressor click: Romans 2:25 (breaker)

  • shall keep-τηρήσει: Verb, Future, Active, Indicative, 3rd Person, Singular: For  whosoever ["SHALL-BE-KEEPING"] the whole Law, and yet

  • offend-πταίσει: Verb, Future, Active, Indicative, 3rd Person, Singular: ["SHALL-BE-OFFENDING"] in one point,

  • he is-γέγονεν: Verb, Second-Perfect, Active, Indicative, 3rd Person, Singular: ["HAS-BECOME"] guilty of all. For he that said, Do not commit adultery; said also, Do not kill. Now if thou commit no adultery, yet if thou kill, 

  • thou art become-γέγονας: Verb, Second-Perfect, Active, Indicative, 2nd Person, Singular: ["YOU-HAVE-BECOME"] a transgressor of the Law.

For-γὰρ (gar)-for)  whosoever-ὅστις (hostis)-whoever, whosoever) shall keep-τηρήσει (teresei)-to keep, watch, observe) the-τὸν (ton)-the) whole-ὅλον (holon)-all, the whole, entire) Law-νόμον (nomon)-a law, ordinance, (by implication: of Moses:—Law))

    For whosoever shall keep the whole law - The apostle does not say that this in fact ever did occur, but he says that if it should, and yet a man should have failed in only one particular, he must be judged to be guilty. The case supposed seems to be that of one who claimed that he had kept the whole law. The apostle says that even if this should be admitted for the time to be true in all other respects, yet, if he had failed in any one particular - he would be held to be a transgressor, The design of this is to show the importance of yielding universal obedience, and to impress upon the mind a sense of the enormity of sin from the fact that the violation of any one precept is in fact an offence against the whole law of God -(Barnes).

and yet -δὲ (de) -but, yet) offend-πταίσει (ptaisei)-to stumble, fall, (figuratively: to err, sin, fail)) in-ἐν (en)-in) one point-ἑνί (heni)-one),: 

   

    And yet offend in one point; slip, or trip, or stumble at; it seems to signify the least failing in any point of the law -(Matthew Poole).

    For whosoever shall keep... Better, have kept the whole Law, but shall have offended in one, has become guilty of all. As a chain is snapped by failure of the weakest link, so the whole Law, in its harmony and completeness as beheld by God, is broken by one offence of one man; and the penalty falls, of its own natural weight and incidence, on the culprit -(Ellicott's Commentary).

    And yet offend in one point - In one respect; or shall violate any one of the commands included in the general word law. The word offend here means, properly, to stumble, to fall; then to err, or fail in duty. See the notes at Matthew 5:29; Matthew 26:31.-(Barnes' Notes).

    and yet offend in one point; sin, which is a transgression of the law, is an offense to God the Father, who is of purer eyes than to behold it; to Jesus Christ, who loves righteousness, and hates iniquity; and to the blessed Spirit who is grieved and vexed by it; and to the justice of God, which being injured by it, demands satisfaction; and to the law of God, which accuses, convinces, reproves, and condemns for it. The word used signifies to "fall", and designs more than stumbling, even an open breach and violation of the law; and which being made, by any, in a single instance, he is guilty of all:..."-(Gill's Exposition).

he is-γέγονεν (gegonen)-to become) guilty-ἔνοχος (enochos)-held in, subject to, ( liable to (a condition, penalty or imputation):— guilty of)) of all-πάντων (panton)-all, every (plural)): 

    He is guilty of all - He is guilty of violating the law as a whole, or of violating the law of God as such; he has rendered it impossible that he should be justified and saved by the law. This does not affirm that he is as guilty as if he had violated every law of God; or that all sinners are of equal grade because all have violated some one or more of the laws of God; but the meaning is, that he is guilty of violating the law of God as such; he shows that be has not the true spirit of obedience; he has exposed himself to the penalty of the law, and made it impossible now to be saved by it -(Barnes' Notes).

    He is guilty of all; guilty of the breach, and obnoxious to the punishment, of all; not distributively, or separately, as if he transgressed every precept distinctly; but: Conjunctively or copulatively; he is guilty of not keeping the whole law, though not of breaking each particular command; he breaks the whole law, though not the whole of the law: as he that wounds a man’s arm wounds the whole man, though not the whole of the man; he that breaks one link breaks the whole chain, and he that fails in one musical note spoils the whole harmony -(Matthew Poole).

    The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' [comp. with Romans 11:11) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [Tirinus]; or a golden chain whose completeness is broken if you break one link [Gataker]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.-(Jamieson Fausset Brown).

thou art become-γέγονας (gegonas)-to become) a transgressor-παραβάτης (parabates)-transgressor, breaker) of the Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law)):

    thou art become a transgressor of the law; "not of that particular precept of the law, the seventh command [(adultery)], for the contrary is supposed before, but of the sixth only [(murder)]; and yet by so doing, a man becomes a violator of the whole law; for the law is but one, though it consists of various precepts; and the breach of one precept, as well as of another, is the breach of the Law..."-(Gill's Exposition). 

    "This is the apostle's argument, and way of reasoning, proving the above assertion, that he that breaks the law in one particular instance, is guilty of the breach of the whole Law" -(Gill's Exposition). 

Stephanus Textus Receptus 1550
27 Ποῦ οὖν ἡ καύχησις ἐξεκλείσθη διὰ ποίου νόμου τῶν ἔργων οὐχί ἀλλὰ διὰ νόμου πίστεως

 

Romans 3:27

27 “Where *is boasting-καύχησις (kauchesis)-boasting (act of), (i.e. the act of glorying)) then? It is excluded-ἐξεκλείσθη (exekleisthe)-to shut out). By-διὰ (dia)-through, by means of) what Law-νόμου (nomou)-a law, ordinance, (i.e. principle, rule))? Of *works-ἔργων (ergon)-work, deed, doing, labour, (by implication: of Moses:—Law, by extension: of any law:—moral or ceremonial))? Nay: but by-διὰ (dia)-through, by means of) the Law *of faith-πίστεως (pisteos)-faith, faithfulness, steadfastness, believe, belief)).

  • *example of Greek word: καύχησις (kauchesis)-is boasting click: 2 Corinthians 11:10

  • *example of Greek word: ἔργων (ergon)-works click: Galatians 3:5

  • *example of Greek word: πίστεως (pisteos)-of faith click: Acts 6:5

  • It is excluded-ἐξεκλείσθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: Where is boasting then? ["it-IS-OUT-LOCKED"//"it-is-debarred"]. By what Law? Of works? Nay: but by the Law of faith.

  ***works: The Law which commands works, and on which the Jews relied. If this were complied with, and they were thereby justified, they would have had ground of self-confidence, or boasting, as being justified by their own merits. But a plan which led to this, which ended in boasting, and self-satisfaction, and pride, could not be true.-(Barnes' Notes).

  ***Law of faith: not by a law requiring faith; nor as if the Gospel was a law, a new law, a remedial law, a law of milder terms; but the word "Law" here answers to the Hebrew word which signifies any "doctrine" or "instruction", and oftentimes the doctrine of the Gospel..."-(Gill's Exposition).

***This [justification by faith] is also a law, inasmuch as being of Divine appointment, to which subjection [submission] is due ch. Romans 10:3. [They have not submitted themselves to the righteousness of God]- (Bengel).

***Nay: but by the law of faith; i.e. the gospel law which requires faith, by which the righteousness of Christ is imputed to us, and attained by us. And this is called a law of faith, as some think, in condescension to the Jews’ custom of speaking, who are so much delighted with the name of the law; and so that he might not be suspected of novelty: but, as most, it is a Hebraism, denoting no more than the doctrine or prescript of faith.-(Matthew Poole).

Law of faith: The law demanding faith.

Beza Greek New Testament 1598
1 Σκιὰν γὰρ ἔχων νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς, οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι·

 

Hebrews 10:1

1 "For-γὰρ (gar)-for) the- (ho)-the) Law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law) having-ἔχων (echon)-to have) *a shadow-Σκιὰν (skian)-a shade, shadow) *of good things-ἀγαθῶν (agathon)-a good thing, benefit) to-τῶν (ton)-of the) come-μελλόντων (mellonton)-to be about), and not-οὐκ (ouk)-no, not) the-τὴν (ten)-the) very-αὐτὴν (auten)-same, the same, selfsame) *image-εἰκόνα (eikona)-image, figure, likeness) of the-τῶν (ton)-of the) things-πραγμάτων (pragmaton)-a doing, deed, anything done, (i.e. that which is or exists, a thing), can-δύναται (dunatai)-to be able) *never-οὐδέποτε (oudepote)-not even at any time, (i.e. never at all:— never)) with those-αὐταῖς (autais)-same, selfsame) *sacrifices-θυσίαις (thusiais)-a slaughter, slaughter animal, sacrifice) which-ἃς (has)-which) they offered-προσφέρουσιν (prospherousin)-to bear toward, to bring to, lead to) year by-κατ (kat)-according to) year-ἐνιαυτὸν (eniauton)-a year, repetition, revolution, (i.e. yearly))  *continually-εἰς τὸ διηνεκὲς (eis to dienekes)-to the unbroken continuance, (i.e. perpetually)), *make the-τοὺς (tous)-the) *comers thereunto-προσερχομένους (proserchomenous) -to come to, approach, draw near) perfect-τελειῶσαι (teleiosai)-to complete, (i.e. (literally) accomplish, or (figuratively) consummate (in character):—consecrate, finish, fulfil, make) perfect)):"

  • *example of G4639: (skian-shadow) click: Colossians 2:17 (skia-a shadow)

  • *example of Greek word: ἀγαθῶν (agathon)-of good things click: Hebrews 9:11

  • *example of Greek word: εἰκόνα (eikona)-image click: Luke 20:24

  • *example of Greek word: οὐδέποτε (oudepote)-never click: Acts 10:14

  • *example of G2378(thusiais-sacrifices) click: Matthew 9:13 (thusian-sacrifice)

  • *example of Greek word: εἰς τὸ διηνεκὲς (eis to dienekes)-continually click: Hebrews 7:3

  • *example of Greek word: τελειῶσαι (teleiosai)-make perfect click: Hebrews 2:10

  • *example of Greek word: προσερχομένους -comers thereunto click: Hebrews 7:25 (come unto)

  • having-ἔχων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: For the Law ["HAVING"] a shadow of good things to

  • come-μελλόντων: Verb, Present, Active, Participle, Genitive, Plural, Neuter: ["impending], and not the very image of the things,

  • can-δύναται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["IS-ABLE"] never with those  sacrifices which

  • they offered-προσφέρουσιν: Verb, Present, Active, Indicative, 3rd Person, Plural["THEY-ARE-TOWARD-CARRYING"//"they-are-offering"] year by year continually,

  • make perfect-τελειῶσαι: Verb, Aorist, Active, Infinitive: ["TO-mature"// "to-perfect"] the

  • comers thereunto-προσερχομένους: Verb, Present, Middle or Passive Deponent, Participle, Accusative, Plural, Masculine: ["ones-TOWARD-COMING"//"ones-coming"]: 

For-γὰρ (gar)-for) the- (ho)-the) Law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law) having-ἔχων (echon)-to have) a shadow-Σκιὰν (skian)-a shade, shadow) of good things-ἀγαθῶν (agathon)-a good thing, benefit) to-τῶν (ton)-of the) come-μελλόντων (mellonton)-to be about),:

    For the law having a shadow of good things to come,.... By which is meant not the moral law, for that is not a shadow of future blessings, but a system of precepts; the things it commands are not figuratively, but really good and honest; and are not obscure, but plain and easy to be understood; nor are they fleeting and passing away, as a shadow, but lasting and durable: but the ceremonial law is intended; this was a "shadow", a figure, a representation of something true, real, and substantial; was dark and obscure, yet had in it, and gave, some glimmering light; and was like a shadow, fleeting and transitory: and it was a shadow of good things; of Christ himself, who is the body, the sum and substance of it, and of the good things to come by him; as the expiation of sin, peace and reconciliation, a justifying righteousness, pardon of sin, and eternal life; these are said to be "to come", as they were under the former dispensation, while the ceremonial law was in force, and that shadow was in being, and the substance not as yet." -(Gill's Exposition).

    For the law having a shadow - That is, The whole of the Mosaic economy was a shadow; for so the word "Law" is often used. The word "shadow" here refers to a rough outline of anything, a mere sketch, such as a carpenter draws with a piece of chalk, or such as an artist delineates when he is about to make a picture. He sketches an outline of the object which he designs to draw, which has "some" resemblance to it, but is not the "very image,"  for it is not yet complete." -(Barnes' Notes).

and not-οὐκ (ouk)-no, not) the-τὴν (ten)-the) very-αὐτὴν (auten)-same, the same, selfsame) image-εἰκόνα (eikona)-image, figure, likeness) of the-τῶν (ton)-of the) things-πραγμάτων (pragmaton)-a doing, deed, anything done, (i.e. that which is or exists, a thing)

    not the very image of the things] “The Law,” says St Ambrose, “had the shadow; the Gospel the image; the Reality itself is in Heaven.” By the word image is meant the true historic form. The Gospel was as much closer a resemblance of the Reality as a statue is a closer resemblance than a pencilled outline.-(Cambridge BSC).

    "The good things of which the law contained only a shadow, were, 1st, The cleansing of the mind of believers from evil dispositions, by the doctrines of the gospel, and by the influences of the Spirit of God. Of this the washings and purifications of the bodies of the Israelites, enjoined in the law, were a shadow. 2d, That real atonement for sin, which was made by the offering of the body of Christ once for all, Hebrews 10:10. Of this the Levitical atonements, made by the offering of beasts, were a shadow. 3d, The eternal pardon of sin, procured for believers by the atonements which Christ made. Of this the political pardon, obtained for the Israelites by the sacrifice of beasts which the priests offered, was a shadow. 4th, Access to worship God on earth through the blood of Christ with the hope of acceptance. Of this the drawing nigh of the Israelites to worship in the court of the tabernacle, through the blood of the Levitical sacrifices, was a shadow. 5th, The eternal possession of heaven, through believing and obeying the gospel. Of this the continued possession of Canaan, secured to the Israelites by their obedience to the law, was a shadow. Now since the good things which Christ hath obtained for believers through his ministrations in the heavenly tabernacle, were not procured, but only typified, by the ministrations of the high-priests in the tabernacle on earth, it was fit that those shadows should be done away after the things of which they were shadows were accomplished. -(Benson Commentary).

can-δύναται (dunatai)-to be able) never-οὐδέποτε (oudepote)-not even at any time, (i.e. never at all:— never)) with those-αὐταῖς (autais)-same, selfsame)  sacrifices-θυσίαις (thusiais)-a slaughter, slaughter animal, sacrifice) which-ἃς (has)-which) they offered-προσφέρουσιν (prospherousin)-to bear toward, to bring to, lead to) year by-κατ (kat)-according to) year-ἐνιαυτὸν (eniauton)-a year, repetition, revolution, (i.e. yearly)) continually-εἰς τὸ διηνεκὲς (eis to dienekes)-to the unbroken continuance, (i.e. perpetually)): 

    can never with those sacrifices which they offered year by year continually: namely, the sacrifices of bullocks and goats, which were offered on the day of atonement, year after year, in successive generations, from the first appointment of that day, to the writing of this epistle: sacrifices of such a kind, and so often repeated, could never make the comers thereunto perfect;-(Gill's Exposition).

    with those sacrifices …] Rather, “with the same sacrifices, year by year, which they offer continuously, make perfect them that draw nigh,” i.e. the Priests can never with their sacrifices, which are the same year by year, perfect the worshippers. -(Cambridge BSC). 

make the-τοὺς (tous)-the) comers thereunto-προσερχομένους (proserchomenous) -to come to, approach, draw near) perfect-τελειῶσαι (teleiosai)-to complete, (i.e. (literally) accomplish, or (figuratively) consummate (in character):—consecrate, finish, fulfil, make) perfect)):

     

    Can never with those sacrifices which they offered year by year continually -"The sacrifices here particularly referred to were those which were offered on the great day of atonement. These were regarded as the most sacred and efficacious of all, and yet the apostle says that the very fact that they were offered every year showed that there must be some deficiency about them, or [(else)] they would have ceased to be offered" -(Barnes' Notes).

    Can never with those sacrifices which they offered year by year continually make the comers thereunto perfect: the legal sacrifices are not only impotent in respect of their constitution, but of their very nature, being only shadows, so as they cannot render a soul complete, either in respect of justification or sanctification; they could not free any either from the guilt or punishment of sin at present, much less eternally: with all the renovation of them either on the day of atonement yearly, or those daily offered by them, though they should continue to be offered for ever, yet could they not perfect either the priests ministering, or those for whom they ministered..." -(Jamieson Fausset Brown).

    make the comers thereunto perfect; either the people that came to the temple, and brought them to the priests to offer them for them, or the priests that offered them; so the Syriac and Ethiopic versions render it, "perfect them that offer"; and if not one, then not the other: legal sacrifices could not make perfect expiation of sin; there is no proportion between them and sin: nor did they extend to all sin, and at most only typically expiated; nor could they justify and cleanse from sin.-(Gill's Exposition).

Stephanus Textus Receptus 1550
4 ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας

 

Hebrews 10:4

4"For *it is not possible-ἀδύνατον (adunaton)-not able, not capable, (impossible:—could not do, impotent, not possible)) that the blood-αἷμα (haima)-blood, (namely: of animals) of Bulls-ταύρων (tauron)-bull, ox) and *of Goats-τράγων (tragon)-a he goat), should take away-ἀφαιρεῖν (aphairein)-to take away or off, (i.e. remove, carry off)) *sins-ἁμαρτίας (hamartias)-sin error, offense)."

  • *example of Greek word: ἀδύνατον (adunaton)-it is not possible click: Hebrews 11:6

  • *example of Greek word: τράγων (tragon)-of Goats click: Hebrews 9:12

  • *example of Greek word: ἁμαρτίας (hamartias)-sins click: Hebrews 10:11

  • should take away-ἀφαιρεῖν: Verb, Present, Active, Infinitive: For it is not possible that the blood of Bulls and of Goats, ["TO-BE-FROM-LIFTING" //"to-be-eliminating"] sins.

***That the blood of bulls and of goats should take away sins: "the blood of these were only carried into the holy of holiest on the atonement day, yearly, Leviticus 16:1-34, to which this is chiefly applied; nor could the blood of all the other sacrifices by expiation pardon their offerers, nor by sanctification cleanse them, nor by removing the sense of them comfort the soul; they could neither pacify God, nor the sinner’s conscience, having no virtue or power to satisfy God’s justice, or merit his grace, only it had by his constitution a power to typify that blood which could do both." -(Matthew Poole)

***"...such blood shed can never answer the penalty of the law, satisfy divine justice, or secure the honour of divine holiness: but what the blood of these creatures could not do, the blood of Christ has done, and does: that takes away sin from the sight of justice, and from the consciences of the saints."-(Gill's Exposition).

 

Beza Greek New Testament 1598
11 Οὐ γάρ ἐστι προσωπολημψία παρὰ τῷ Θεῷ 12 Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται 13 (οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ· ἀλλοἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται

Romans 2:11-13

11 “For there is-ἐστι (esti)-'to be') no *respect of persons-προσωποληψία (prosopolepsia)-acceptance of faces, (i.e. favoritism) with God. 12 For-γὰρ (gar)-for) as many as-ὅσοι (hosoi)-as many as, (i.e. all who, all those who) *have sinned-ἥμαρτον (hemarton)-to sin, err, miss the mark, (i.e. offend, trespass, transgress) without Law-ἀνόμως (anomos)-lawlessly, (i.e. without (the) law, apart from (the) law, without the knowledge of (the) law, (i.e. of Moses)), *shall also-καὶ (kai)-also, even) perish-ἀπολοῦνται (apolountai)-to loose, loose away, destroy, ruin) without Law-ἀνόμως (anomos)-lawlessly, (i.e. without (the) law, apart from (the) law, without the knowledge of (the) law, (i.e. of Moses)and-καὶ (kai)-and, also) as many as-ὅσοι (hosoi)-as many as, (i.e. all who, all those who) *have sinned-ἥμαρτον (hemarton)-to sin, err, miss the mark, (i.e. offend, trespass, transgress) in-ἐν (en)-in) the Law-νόμῳ (nomo)-a law, ordinance, (by implication: of Moses:—Law), shall be judged-κριθήσονται (krithesontai)-to account, (i.e. condemn, punish)) by-διὰ (dia)-through, by means of) the Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law)). 13 (For not-οὐ (ou)-no, not) the *hearers-ἀκροαταὶ (akroatai)-a hearer (merely):—hearer) of the Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law)) *are just-δίκαιοι (dikaioi)-just, righteous) before God, but-ἀλλ (all)-but, except)  the-οἱ (hoi)-the) *doers-ποιηταὶ (pointai)-a maker, performer) of the-τοῦ (tou)-of the) Law-νόμου (nomou)-a law, ordinance, custom, (by implication: of Moses:—Law) shall be justified-δικαιωθήσονται (dikaiothesontai)-to make or declare right).

  • *example of Greek word: προσωποληψία (prosopolepsia)-respect of persons click: Ephesians 6:9

  • *example of Greek word: ἥμαρτον (hemarton)-have sinned click: Romans 3:23

  • *example of Greek word: ἀπολοῦνται (apolountai)-shall perish click: Hebrews 1:11

  • *example of Greek word: ἥμαρτον (hemarton)-have sinned click: Romans 5:1

  • *example of Greek word: ἀκροαταὶ (akroatai)-hearers click: James 1:2

  • *example of Greek word: δίκαιοι (dikaioi)-are just click: Matthew 13:43 (righteous)

  • *example of Greek word: ποιηταὶ (pointai)-doers click: James 1:22

  • there is-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: For ["IS"//"there-is"] no respect of persons with God. For as many as

  • have sinned-ἥμαρτον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["sinned"//"missED"] without Law,

  • shall perish ἀπολοῦνται: Verb, FutureMiddle, Indicative, 3rd Person, Plural: ["SHALL-BE-beING-destroyED"//"shall-be-perishing"] also without Law: and as many as

  • have sinned-ἥμαρτον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["sinned"//"missED"] in the Law,

  • shall be judged-κριθήσονται: Verb, Future, Passive, Indicative, 3rd Person, Plural: ["SHALL-BE-BEING-JUDGED"] by the Law. (For not the hearers of the Law are just before God, but the doers of the Law

  • shall be justified-δικαιωθήσονται: Verb, Future, Passive, Indicative, 3rd Person, Plural: ["SHALL-BE-BEING-JUSTIFIED"].

For-γὰρ (gar)-for) as many as-ὅσοι (hosoi)-as many as, (i.e. all who, all those who) have sinned-ἥμαρτον (hemarton)-to sin, err, miss the mark, (i.e. offend, trespass, transgress) without Law-ἀνόμως (anomos)-lawlessly, (i.e. without (the) law, apart from (the) law, without the knowledge of (the) law, (i.e. of Moses)),:

    ἀνόμως] i.e. without the standard of the law