Romans 7:7

Romans 7:7 in Multiple Translations

Berean Standard Bible BSB

What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, “Do not covet.”

King James Version KJV

What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

American Standard Version ASV

What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet:

Bible in Basic English BBE

What then is to be said? is the law sin? in no way. But I would not have had knowledge of sin but for the law: for I would not have been conscious of desire if the law had not said, You may not have a desire for what is another's.

Free Bible Version FBV

So what do we conclude? That the law is sin? Of course not! I wouldn't have known what sin was unless the law defined it. I wouldn't have realized that wanting to have other people's things for myself was wrong without the law that says, “Don't desire for yourself what belongs to someone else.”

Geneva Bible 1599 GNV

What shall we say then? Is the Lawe sinne? God forbid. Nay, I knewe not sinne, but by the Lawe: for I had not knowen lust, except the Lawe had sayd, Thou shalt not lust.

Young's Literal Translation YLT

What, then, shall we say? the law [is] sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said:

World English Bible WEB

What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin except through the law. For I wouldn’t have known coveting unless the law had said, “You shall not covet.”

Noah Webster Bible WBS

What shall we say then? Is the law sin? By no means. No, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

Douay-Rheims 1899 DRV

What shall we say, then? Is the law sin? God forbid. But I do not know sin, but by the law; for I had not known concupiscence, if the law did not say: Thou shalt not covet.

Translation for Translators T4T

Someone might object, saying, “◄The laws that God gave Moses must be evil if our sinful desires are increased because of our knowing those laws. [MTY]/Are not the laws that God gave Moses evil if they stir up our sinful desires?►” [MTY, RHQ] I would reply that they certainly are not evil, even though our sinful desires are increased. What I would reply is that I, for example, realized that what I was doing was sinful only because of what is written {Moses wrote} in those laws. For example, I realized that coveting is sinful only because he wrote in those laws [PRS], “You must not covet.”

Plain English Version PEV

Some people might reckon that the old law is no good because it made us go wrong, but that’s not true. The law is good. You see, God gave people the law to clearly show them what is right and what is wrong. For example, a part of that law says, “If something belongs to somebody else, don’t think about getting it for yourself.” Now think about this. If somebody doesn’t know that law, they don’t know that it is wrong to want to get other people’s things.

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Berean Amplified Bible — Romans 7:7

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 7:7 Interlinear (Deep Study)

BIB

GRK τι ουν ερουμεν ο νομος αμαρτια μη γενοιτο αλλα την αμαρτιαν ουκ εγνων ει μη δια νομου την τε γαρ επιθυμιαν ουκ ηδειν ει μη ο νομος ελεγεν ουκ επιθυμησεις

τι tis G5101 which? Interrog-ASN

ουν oun G3767 therefore/then Conj

ερουμεν erō G2046 to say Verb-FAI-1P

ο ho G3588 the/this/who Art-NSM

νομος nomos G3551 law Noun-NSM

αμαρτια hamartia G266 sin Noun-NSF

μη mē G3361 not Particle-N

γενοιτο ginomai G1096 to be Verb-2ADO-3S

αλλα alla G235 but Conj

την ho G3588 the/this/who Art-ASF

αμαρτιαν hamartia G266 sin Noun-ASF

ουκ ou G3756 no Particle-N

εγνων ginōskō G1097 to know Verb-2AAI-1S

ει ei G1487 if COND

μη mē G3361 not Particle-N

δια dia G1223 through/because of Prep

νομου nomos G3551 law Noun-GSM

την ho G3588 the/this/who Art-ASF

τε te G5037 and/both Particle

γαρ gar G1063 for Conj

επιθυμιαν epithumia G1939 desire Noun-ASF

ουκ ou G3756 no Particle-N

ηδειν eidō G1492 to perceive: see Verb-2LAI-1S

ει ei G1487 if COND

μη mē G3361 not Particle-N

ο ho G3588 the/this/who Art-NSM

νομος nomos G3551 law Noun-NSM

ελεγεν legō G3004 to say Verb-IAI-3S

ουκ ou G3756 no Particle-N

επιθυμησεις epithumeō G1937 to long for Verb-FAI-2S

Greek Word Study

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Greek Word Reference — Romans 7:7

τι tis G5101 "which?" Interrog-ASN

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

ερουμεν erō G2046 "to say" Verb-FAI-1P

To say or speak, like in Matthew 9:34 or John 1:29. This word is an alternate way of saying 'to utter' or 'to speak' in certain situations.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 95 NT verses. KJV: call, say, speak (of), tell See also: 1 Corinthians 14:16; Matthew 1:22; Hebrews 1:13.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νομος nomos G3551 "law" Noun-NSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

αμαρτια hamartia G266 "sin" Noun-NSF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

γενοιτο ginomai G1096 "to be" Verb-2ADO-3S

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αμαρτιαν hamartia G266 "sin" Noun-ASF

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εγνων ginōskō G1097 "to know" Verb-2AAI-1S

To know or understand something, as in Matthew 22:18 and Mark 5:43, where it means to recognize or perceive.

Definition: γινώσκω (= γιγν-: see previous word. So also vulgar Attic, in Inscr., see Thumb, MGV, 207), [in LXX chiefly for ידע ;] to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: with accusative, Mat.22:18, Mrk.5:43, Col.4:8, 1Th.3:5, al. Pass., Mat.10:26, Php.4:5, al.; before ὅτι, Mat.21:45, Jhn.4:1, al.; τί, Mat.6:3; ἀπό, Mrk.15:45; ὅ, Rom.7:15; τ. λεγόμενα, Luk.18:34; τ. θέλημα, Luk.12:47; τ. καρδίας, Luk.16:15; with accusative of person(s), of recognition by God, 1Co.8:3, Gal.4:9; by Christ, neg., Mat.7:23; frequently of the knowledge of divine things, of God and Christ; τ. θεόν, Rom.1:21 Gal.4:9; τ. πατέρα, Jhn.8:55; τ. κύριον, Heb.8:1 (LXX); νοῦν κυρίου, Rom.11:34; Χριστόν, Jhn.17:3, 1Jn.3:6; τὰ τοῦ πνεύματος, 1Co.2:14; τ. πνεύμα, 1Jn.4:6; τ. ἀλήθειαν, Jhn.8:32; of Christ's knowledge of the Father (ἐπιγ.), Mat.11:27 (Dalman, Words, 282ff.). In Hellenistic writers [LXX for Heb. ידע, Gal.4:1, al.], of sexual intercourse, to know carnally: Mat.1:25, Luk.1:34 (Cremer, 153). SYN.: γ., to know by observation and experience is thus prop. disting. from οἶδα, to know by reflection (a mental process, based on intuition or information); cf. also ἐφίστημι, συνίημι. (Cf. ἀνα-, δια-, ἐπι-, κατα-, προ-γινώσκω.) (AS)

Usage: Occurs in 207 NT verses. KJV: allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand See also: 1 Corinthians 1:21; John 8:55; Hebrews 3:10.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

νομου nomos G3551 "law" Noun-GSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

επιθυμιαν epithumia G1939 "desire" Noun-ASF

This word means a strong desire or longing, often for something forbidden, as seen in Luke 22:15 and Romans 7:7-8. It can describe a passion or craving that can lead to sin or destruction.

Definition: ἐπιθυμία, -ας, ἡ (έπιθυμέω), [in LXX chiefly for תַּאֲוָה, אָוָה; also for חֶמֶד, etc. ;] desire, longing: Luk.22:15 (see: ἐπιθυμέω), Php.1:23, 1Th.2:17, Rev.18:14; p1., Mrk.4:19; esp. with ref. to forbidden things, desire, lust (Vg., concupiscentia): Rom.7:7-8, Jas.1:14-15, 2Pe.1:4; pl., Gal.5:24, 1Ti.6:9, 2Ti.2:22 4:3, 1Pe.1:14 4:2; πάθος ἐπιθυμίας, 1Th.4:5; ἐ. κακή, Col.3:5; with genitive, μιασμοῦ, 2Pe.2:10 (see Mayor, in l); τ. καρδιῶν, Rom.1:24; τ. κόσμου (aroused by the world), 1Jn.2:17; τ. σώματος, Rom.6:12; τ. ἀπάτης, Eph.4:22 (see ICC, in l); τ. σαρκός, 1Jn.2:16, 2Pe.2:18 (without art.), Gal.5:16; τ. ὀφθαλμῶν, 1Jn.2:16; σαρκικαὶ ἐ., 1Pe.2:11 (cf. 4Ma.1:32); κοσμικαί, Tit.2:12; εἰς ἐπιθυμίας, Rom.13:14; ποιεῖν τὰς ἐ., Jhn.8:44; ὑπακούειν ταῖς ἐ., Rom.6:12; δουλεύειν, ἄγεσθαι, ἐπιθυμίαις, Tit.3:3, 2Ti.3:6; πορεύειθαι ἐν ἐ., 1Pe.4:3; κατά, Ju 16 18, 2Pe.3:3; ἀναστρέφεσθαι ἐν ταῖς ἐ., Eph.2:3.† SYN.: πάθος (which see), ὄρεξις (AS)

Usage: Occurs in 37 NT verses. KJV: concupiscence, desire, lust (after) See also: 1 John 2:16; Ephesians 4:22; 1 Peter 1:14.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

ηδειν eidō G1492 "to perceive: see" Verb-2LAI-1S

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νομος nomos G3551 "law" Noun-NSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

ελεγεν legō G3004 "to say" Verb-IAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

επιθυμησεις epithumeō G1937 "to long for" Verb-FAI-2S

To long for something is to set your heart on it, as seen in James 4:2 and Romans 7:7. This word can describe a strong desire, either good or bad, and is often used to warn against lust or coveting.

Definition: ἐπιθυμέω, -ῶ (θυμός), [in LXX chiefly for אָוָה pi., hithp.; also for חָמַד, etc. ;] to set one's heart upon, desire, lust after, covet: absol., Jas.4:2, Rom.7:7 13:9" (LXX), 1Co.10:6 (of. 4Ma.2:6); before κατά (against, in opposition to), Gal.5:17; prop. (as in cl.) with genitive, Act.20:33, 1Ti.3:1; in late Gk. also with accusative (M, Pr., 65), Mat.5:28 (Rec. αὐτῆς; T omits; cf. Exo.20:17, Mic.2:2, Wis.16:3, al.); with inf., Mat.13:17, Luk.15:16 16:21 17:22, 1Pe.1:12, Rev.9:6; with accusative and inf., Heb.6:11; as in Hebrew, ἐπιθυμία ἐπεθύμησα, Luk.22:15.† SYN.: ὀρέγω (cf. Field, Notes, 204), θέλω (DCG. i, 453) (AS)

Usage: Occurs in 16 NT verses. KJV: covet, desire, would fain, lust (after) See also: 1 Corinthians 10:6; Luke 16:21; 1 Peter 1:12.

Study Notes — Romans 7:7

Show Verse Quote Highlights

Context
Cross References
Romans 7:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 7:7
Jamieson-Fausset-Brown on Romans 7:7
Matthew Poole's Commentary on Romans 7:7
Trapp's Commentary on Romans 7:7
Ellicott's Commentary on Romans 7:7
Adam Clarke's Commentary on Romans 7:7
Cambridge Bible on Romans 7:7
Barnes' Notes on Romans 7:7
Whedon's Commentary on Romans 7:7
Sermons on Romans 7:7

Context — God’s Law Is Holy

5For when we lived according to the flesh, the sinful passions aroused by the law were at work in our bodies, bearing fruit for death. 6But now, having died to what bound us, we have been released from the law, so that we serve in the new way of the Spirit, and not in the old way of the written code.

7What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, “Do not covet.”

8But sin, seizing its opportunity through the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead. 9Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died.

Cross References

	Reference	Text (BSB)
1	Romans 3:20	Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
2	Romans 4:15	because the law brings wrath. And where there is no law, there is no transgression.
3	1 Corinthians 15:56	The sting of death is sin, and the power of sin is the law.
4	Exodus 20:17	You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.”
5	Deuteronomy 5:21	You shall not covet your neighbor’s wife. You shall not covet your neighbor’s house or field, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.”
6	Romans 7:8	But sin, seizing its opportunity through the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead.
7	Romans 13:9	The commandments “Do not commit adultery,” “Do not murder,” “Do not steal,” “Do not covet,” and any other commandments, are summed up in this one decree: “Love your neighbor as yourself.”
8	Psalms 19:7–12	The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. The precepts of the LORD are right, bringing joy to the heart; the commandments of the LORD are radiant, giving light to the eyes. The fear of the LORD is pure, enduring forever; the judgments of the LORD are true, being altogether righteous. They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. By them indeed Your servant is warned; in keeping them is great reward. Who can discern his own errors? Cleanse me from my hidden faults.
9	1 Thessalonians 4:5	not in lustful passion like the Gentiles who do not know God;
10	1 John 2:15–16	Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world.

Romans 7:7 Summary

[This verse means that the law is not bad, but it shows us what is bad, like when it says not to covet, as seen in Exodus 20:17. The law helps us understand what sin is, and it points us to our need for a Savior, as seen in Romans 3:20 and Galatians 3:24. The law is like a mirror that shows us our sinful nature, and it helps us see our need for God's forgiveness and grace, as stated in Ephesians 2:8-9. By understanding the law and our sin, we can turn to God and receive His love and forgiveness.]

Frequently Asked Questions

Does this verse suggest that the law is the cause of sin?

No, the verse clearly states that the law is not sin, but rather it reveals sin, as seen in the example of coveting, which is forbidden in the tenth commandment, as stated in Exodus 20:17 and Deuteronomy 5:21.

How does the law make us aware of sin?

The law makes us aware of sin by commanding us not to do certain things, such as coveting, and thus revealing our sinful nature, as the apostle Paul explains in Romans 7:7, and as seen in other scriptures like Psalm 119:71.

Is the law still relevant for believers today?

While believers are no longer bound by the law as a means of justification, as stated in Romans 6:14 and Romans 7:6, the law still serves as a guide for righteous living and reveals our sin, as seen in Romans 7:7 and other verses like Matthew 5:21-22.

What is the relationship between the law and sin in this verse?

The law and sin are closely related in that the law reveals sin, but sin also uses the law as an opportunity to produce covetous desires, as the apostle Paul explains in Romans 7:8 and other verses like Romans 4:15.

Reflection Questions

How has the law revealed sin in your own life, and what has been your response?
In what ways do you still struggle with coveting or other sins that the law forbids, and how can you seek God's help in overcoming them?
How does the law serve as a guide for your daily living, and what role does it play in your relationship with God?
What does this verse teach you about the nature of sin and its relationship to the law, and how can you apply this understanding to your own life?

Gill's Exposition on Romans 7:7

What shall we say then? is the law sin?.... The apostle having said, that "the motions of sins were by the law", Romans 7:5, meets with an objection, or rather an ill natured cavil, "is the law sin?"

Jamieson-Fausset-Brown on Romans 7:7

What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. What shall we say then?

Matthew Poole's Commentary on Romans 7:7

Is the law sin? God forbid: here is another anticipation of an objection, which might arise from what the apostle had said, , that sin was powerful in us by the law. Some might object and say, that the law then was sin, i.e. that it was the cause of it, and a factor for it. To this he answers, by his usual note of detestation, God forbid. Nay, I had not known sin, but by the law; i.e. I had not known it so clearly and effectually, so as to humble and drive me to Christ; for otherwise, nature itself teachs a difference of good and evil in many things. He adds this as a reason why the law cannot be the cause of sin, because it discovers and reproves sin, it detects and damns it; and that it so doth, he proves from his own experience. For I had not known lust; i.e. I had not known it to be sin. By lust here some understand that concupiscence which the school men call unformed concupiscence, which hath not the consent of the will: for the concupiscence to which we consent, the heathens themselves know to be sinful; but that which hath not the consent of the will, or the first motions to sin, they held to be no sin; as neither did the Pharisees, amongst whom Paul lived; nor do the papists to this very day. Some by lust understand original sin, which is the fountain from whence all particular lusts flow; the hot furnace from which all sinful motions, as so many sparks, continually arise: this is called lust, likewise, in ; and this is forbidden in every commandment; for where any of sin is prohibited, there the root also is prohibited; but more particularly it is forbidden in the tenth commandment. Except the law that said, Thou shalt not covet: some understand the law in general; but the article used in the Greek seems to restrain it to a particular precept. Besides, they are the very words of the tenth commandment. But why doth he not mention the objects that are specified in that commandment, as, thy neighbour’ s house, wife, & c.? The answer is: That that was not material; for the apostle speaking of inward concupiscence, which without the law is latent and undiscovered, it was enough to name the sin itself, seeing the objects about which it is conversant are of all sorts, and can hardly be numbered.

Trapp's Commentary on Romans 7:7

7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. Ver. 7. I had not known lust] Involuntary evil motions. The apostle calleth concupiscence sin, saith Possevine the Jesuit, but we may not say so. Most of the most dangerous opinions of Popery spring from hence, that they have slight conceits of concupiscence, as a condition of nature. But inward bleeding will kill a man, so will concupiscence, if not bewailed. The Council of Trent saith, that it is not truly and properly a sin, albeit it be so called, because it proceeds from sin, and inclines a man to sin. Neither want there among us that say, that original sin is not forbidden by the law; directly indeed, and immediately, it is not; but forbidden it is, because cursed and condemned by the law. I had not known sin] The law of nature discovers not original sin with its evil lusts. True it is that a philosopher could say (Timon apud Laertium), παντωνμενπρωτιστακακωνεπιθυμιαεστιν, Concupiscence is the root of all evil; but whether he understood what himself said, I greatly question. Erras, si tecum vitia nasci putas, saith Seneca; supervenerunt, ingesta sunt: Thou mistakest if thou thinkest that thy vices were born with thee, they came in since, they were brought into thee. Tam sine vitio quam sine virtute nascimur, saith another; We were born as well without vice as without virtue. Quintilian saith it is more marvel that one man sinneth, than that all men should live honestly; sin is so against the nature of man. Thou shalt not covet] The word concupisco is inceptive: to show (saith one) that the very first motion is sin, though no consent be yielded.

Ellicott's Commentary on Romans 7:7

(7) What shall we say then?—The Apostle had spoken in a manner disparaging to the Law, and which might well give offence to some of his readers. It was necessary to correct this. And so now he proceeds to lay down more precisely in what it was that the Law was defective, and what was its true function and relation to the history and struggles of humanity. In what follows the Apostle speaks throughout in the first person. He is really making a general statement which applies to all mankind; but this statement is based upon his own personal experience. Self-analysis is at the bottom of most profound psychology. The Apostle goes back in thought to the time before he had embraced Christianity, and treats his own case as typical. There can be little question that the description which follows to the end of Rom 7:24 is a description of the unregenerate state of man. It is one prolonged crisis and conflict, which at last finds its solution in Christ. Is the law sin?—The Law had just been described as stimulating and exciting “the motions of sins.” Was this true? Was the Law really immoral? No, that could not be. Nay.—Rather, howbeit (Ellicott), nevertheless. The Law is not actually immoral, but it is near being made so. It is not itself sin (sinful), but it reveals, and so in a manner incites to, sin. I had not known.—Strictly, I did not know. I had no acquaintance with sin except through the Law. Before the introduction of law, acts that are sinful in themselves, objectively viewed, may be done, but they are not sinful with reference to the person who does them. He has no knowledge or consciousness of what sin is until it is revealed to him by law. Sin.—Here a sort of quasi-personification. The principle or power of sin into contact and acquaintance with which the Apostle was brought for the first time by the Law. I had not known lust.—The Apostle introduces an illustration from a special law—the Tenth Commandment. “Lust” is here to be taken in the special sense of covetousness, desire for that which is forbidden. Doubtless there would be many before the giving of the Law who desired their “neighbour’s wife, or his manservant, or his maidservant,” &c.; but this would not be coveting, it would not be desire of that which was forbidden, for the simple reason that it was not forbidden. Covetousness, then, as a sin, the Apostle did not know until he was confronted with the law against it.

Adam Clarke's Commentary on Romans 7:7

Verse 7. Is the law sin?] The apostle had said, Romans 7:6: The motions of sins, which were by the law, did bring forth fruit unto death; and now he anticipates an objection, "Is therefore the law sin?" To which he answers, as usual, μηγεςοιτο, by no means. Law is only the means of disclosing; this sinful propensity, not of producing it; as a bright beam of the sun introduced into a room shows; millions of motes which appear to be dancing in it in all directions; but these were not introduced by the light: they were there before, only there was not light enough to make them manifest; so the evil propensity was there before, but there was not light sufficient to discover it. I had not known sin, but by the law] Mr. Locke and Dr. Taylor have properly remarked the skill used by St. Paul in dexterously avoiding, as much as possible, the giving offence to the Jews: and this is particularly evident in his use of the word I in this place. In the beginning of the chapter, where he mentions their knowledge of the law, he says YE; in Romans 7:4 the 4th verse he joins himself with them, and says we; but here, and so to the end of the chapter, where he represents the power of sin and the inability of the law to subdue it, he appears to leave them out, and speaks altogether in the first person, though it is plain he means all those who are under the law. So, Romans 3:7, he uses the singular pronoun, why am I judged a sinner? when he evidently means the whole body of unbelieving Jews. There is another circumstance in which his address is peculiarly evident; his demonstrating the insufficiency of the law under colour of vindicating it. He knew that the Jew would take fire at the least reflection on the law, which he held in the highest veneration; and therefore he very naturally introduces him catching at that expression, Romans 7:5, the motions of sins, which were by the law, or, notwithstanding the law. "What!" says this Jew, "do you vilify the law, by charging it with favouring sin?" By no means, says the apostle; I am very far from charging the law with favouring sin. The law is holy, and the commandment is holy, just, and good, Romans 7:12. Thus he writes in vindication of the law; and yet at the same time shows: 1. That the law requires the most extensive obedience, discovering and condemning sin in all its most secret and remote branches, Romans 7:7. 2. That it gives sin a deadly force, subjecting every transgression to the penalty of death, Romans 7:8-14. And yet, 3. supplies neither help nor hope to the sinner, but leaves him under the power of sin, and the sentence of death, Romans 7:14, c. This, says Dr. Taylor, is the most ingenious turn of writing I ever met with. We have another instance of the same sort, Romans 13:1-7.

Cambridge Bible on Romans 7:7

7–25. The true function of the Divine Law: to detect and condemn sin, both before and after Justification7. What shall we say then?] Same words as Romans 6:1.—Here opens a new and important section, including the remainder of ch. 7, and passing on in close connexion into ch. 8. The dogmatic statement and illustration of the Union of the justified with Jesus Christ as (1) the Second Adam, (2) the new Master, (3) the mystic Husband, is now closed. All these aspects of redemption, but especially the last, have suggested the question now to be definitely treated; namely, What is the true Nature and Work of the law? The expressions just used regarding the Law;—the “death” of the justified to it; “the holding down” which it inflicted on them; the “oldness of the letter;”—all point the new enquiry “Is the Law sin?” We have just read (Romans 7:5) that “the instincts of our sins were by the Law.” Does this mean that the Law is a sinful principle and motive? Is it the origin of sin? Is it sin itself?—“The Law” here, and through most of the context, (exceptions, of course, are Romans 7:21; Romans 7:23,) is the Moral Law, with a special, but not exclusive, understanding of the Mosaic Code. See above on ch. Romans 5:13.God forbid] See on Romans 3:4.—The vehement negative is, of course, only in keeping with the many incidental assertions hitherto (e.g. Romans 6:19) of the reality of the obedience of the justified.Nay] Lit., and far better, But. St Paul entirely rejects the suggestion that the Law is sin, but all the more insists on the fact that it does both detect sin and (in a certain sense) evoke it.I had not known] See on Romans 3:20.—The reference of the words there “by the law, &c.,” and that of this clause, are not precisely the same. There, the law is regarded more as detecting the evil of sin; here, more as evoking its power. But the two ideas are nearly akin.—Here St Paul means that without the Precept he would not have seen, in evil thoughts, &c., that element of resistance to a holy Will which carries with it a mysterious attraction for the fallen soul. He would not have known sin as sin in this respect.Through the whole context, to Romans 8:3 inclusive, he speaks in the first person. This change is most forcible and natural. The main topic before this passage, and very much so after it also, is objective truth;—the Propitiation, and the legal results, and logical effects, of belief in it. Here comes in subjective truth; the inner experience of the conflict of the soul. How could this be better stated than through the writer’s own experience, as the experience of a typical (but real) man?lust] desire after forbidden things. The desire might, of course, be felt “without the law;” but the law gives it a new character and intensity.covet] Lit. desire. This verb, and the noun rendered “lust,” are cognates.

Barnes' Notes on Romans 7:7

What shall we say then? - The objection which is here urged is one that would very naturally rise, and which we may suppose would be urged with no slight indignation.

Whedon's Commentary on Romans 7:7

First question—Is the law sin? 7-12.7. Is the law sin?—In thus making deliverance from law the Christian principle, do you identify the law as sin?

Sermons on Romans 7:7

	Sermon	Description
	Hells Best Kept Secret by Ray Comfort	In this sermon, the speaker discusses his approach to sharing the gospel with others. He starts by engaging in casual conversation about everyday topics like weather and sports to
	(So Great a Salvation) Conviction and Repentance by Paris Reidhead	In this sermon, the preacher emphasizes the importance of addressing the spiritual needs of individuals when they become aware of them. He prays for God's guidance in reaching out
	How to Bring Your Children to Christ by Ray Comfort	In this sermon, the speaker shares personal experiences and observations about the transformative power of God's word. He emphasizes the importance of having a fear of God and reco
	Militant Evangelism by Ray Comfort	In this sermon, the preacher tells a story of a father who risks his life to save his son from crocodile-infested waters. The preacher uses this story to emphasize the importance o
	The Right Use of the Law by Paris Reidhead	In this sermon, the speaker shares his personal experience of being challenged by professors in college who tried to brainwash him against the Bible. Despite their efforts, he deci
	Cost of Discipleship - Part 10 by Paris Reidhead	In this sermon, the speaker shares a personal story of how he realized he was lost and disobedient to his parents. Despite being involved in church activities and memorizing script
	Meet Your Psychiatrist: He Gives You Real Life by Warren Wiersbe	In this sermon, the preacher discusses the theme of Romans chapter seven, which is the inability of the law to control or change our old nature. He emphasizes that our old nature k

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Romans 7:7

Romans 7:7 in Multiple Translations

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Study Highlights

Berean Amplified Bible — Romans 7:7

Romans 7:7 Interlinear (Deep Study)

Greek Word Reference — Romans 7:7

Study Notes — Romans 7:7

Context — God’s Law Is Holy

Cross References

Romans 7:7 Summary

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Gill's Exposition on Romans 7:7

Jamieson-Fausset-Brown on Romans 7:7

Matthew Poole's Commentary on Romans 7:7

Trapp's Commentary on Romans 7:7

Ellicott's Commentary on Romans 7:7

Adam Clarke's Commentary on Romans 7:7

Cambridge Bible on Romans 7:7

Barnes' Notes on Romans 7:7

Whedon's Commentary on Romans 7:7

Sermons on Romans 7:7