Greek NT with variants

1ηG2228{PRT} αγνοειτεG50{V-PAI-2P} αδελφοιG80{N-VPM} γινωσκουσινG1097{V-PAP-DPM} γαρG1063{CONJ} νομονG3551{N-ASM} λαλωG2980{V-PAI-1S} οτιG3754{CONJ} οG3588{T-NSM} νομοςG3551{N-NSM} κυριευειG2961{V-PAI-3S} τουG3588{T-GSM} ανθρωπουG444{N-GSM} εφG1909{PREP} οσονG3745{K-ASM} χρονονG5550{N-ASM} ζηG2198{V-PAI-3S} 2ηG3588{T-NSF} γαρG1063{CONJ} υπανδροςG5220{A-NSF} γυνηG1135{N-NSF} τωG3588{T-DSM} ζωντιG2198{V-PAP-DSM} ανδριG435{N-DSM} δεδεταιG1210{V-RPI-3S} νομωG3551{N-DSM} εανG1437{COND} δεG1161{CONJ} αποθανηG599{V-2AAS-3S} οG3588{T-NSM} ανηρG435{N-NSM} κατηργηταιG2673{V-RPI-3S} αποG575{PREP} τουG3588{T-GSM} νομουG3551{N-GSM} τουG3588{T-GSM} ανδροςG435{N-GSM} 3αραG686{PRT} ουνG3767{CONJ} ζωντοςG2198{V-PAP-GSM} τουG3588{T-GSM} ανδροςG435{N-GSM} μοιχαλιςG3428{N-NSF} χρηματισειG5537{V-FAI-3S} εανG1437{COND} γενηταιG1096{V-2ADS-3S} ανδριG435{N-DSM} ετερωG2087{A-DSM} εανG1437{COND} δεG1161{CONJ} αποθανηG599{V-2AAS-3S} οG3588{T-NSM} ανηρG435{N-NSM} ελευθεραG1658{A-NSF} εστινG2076{V-PXI-3S} αποG575{PREP} τουG3588{T-GSM} νομουG3551{N-GSM} τουG3588{T-GSM} μηG3361{PRT-N} ειναιG1511{V-PXN} αυτηνG846{P-ASF} μοιχαλιδαG3428{N-ASF} γενομενηνG1096{V-2ADP-ASF} ανδριG435{N-DSM} ετερωG2087{A-DSM} 4ωστεG5620{CONJ} αδελφοιG80{N-VPM} μουG3450{P-1GS} καιG2532{CONJ} υμειςG5210{P-2NP} εθανατωθητεG2289{V-API-2P} τωG3588{T-DSM} νομωG3551{N-DSM} διαG1223{PREP} τουG3588{T-GSN} σωματοςG4983{N-GSN} τουG3588{T-GSM} χριστουG5547{N-GSM} ειςG1519{PREP} τοG3588{T-ASN} γενεσθαιG1096{V-2ADN} υμαςG5209{P-2AP} ετερωG2087{A-DSM} τωG3588{T-DSM} εκG1537{PREP} νεκρωνG3498{A-GPM} εγερθεντιG1453{V-APP-DSM} ιναG2443{CONJ} καρποφορησωμενG2592{V-AAS-1P} τωG3588{T-DSM} θεωG2316{N-DSM} 5οτεG3753{ADV} γαρG1063{CONJ} ημενG1510{V-IXI-1P} ενG1722{PREP} τηG3588{T-DSF} σαρκιG4561{N-DSF} ταG3588{T-NPN} παθηματαG3804{N-NPN} τωνG3588{T-GPF} αμαρτιωνG266{N-GPF} ταG3588{T-NPN} διαG1223{PREP} τουG3588{T-GSM} νομουG3551{N-GSM} ενηργειτοG1754{V-IMI-3S} ενG1722{PREP} τοιςG3588{T-DPN} μελεσινG3196{N-DPN} ημωνG2257{P-1GP} ειςG1519{PREP} τοG3588{T-ASN} καρποφορησαιG2592{V-AAN} τωG3588{T-DSM} θανατωG2288{N-DSM} 6νυνιG3570{ADV} δεG1161{CONJ} κατηργηθημενG2673{V-API-1P} αποG575{PREP} τουG3588{T-GSM} νομουG3551{N-GSM} σαποθανοντοςG599{V-2AAP-GSM} αβταποθανοντεςG599{V-2AAP-NPM} ενG1722{PREP} ωG3739{R-DSM} κατειχομεθαG2722{V-IPI-1P} ωστεG5620{CONJ} δουλευεινG1398{V-PAN} ημαςG2248{P-1AP} ενG1722{PREP} καινοτητιG2538{N-DSF} πνευματοςG4151{N-GSN} καιG2532{CONJ} ουG3756{PRT-N} παλαιοτητιG3821{N-DSF} γραμματοςG1121{N-GSN} 7τιG5101{I-ASN} ουνG3767{CONJ} ερουμενG2046{V-FAI-1P} οG3588{T-NSM} νομοςG3551{N-NSM} αμαρτιαG266{N-NSF} μηG3361{PRT-N} γενοιτοG1096{V-2ADO-3S} αλλαG235{CONJ} τηνG3588{T-ASF} αμαρτιανG266{N-ASF} ουκG3756{PRT-N} εγνωνG1097{V-2AAI-1S} ειG1487{COND} μηG3361{PRT-N} διαG1223{PREP} νομουG3551{N-GSM} τηνG3588{T-ASF} τεG5037{PRT} γαρG1063{CONJ} επιθυμιανG1939{N-ASF} ουκG3756{PRT-N} ηδεινG1492{V-LAI-1S} ειG1487{COND} μηG3361{PRT-N} οG3588{T-NSM} νομοςG3551{N-NSM} ελεγενG3004{V-IAI-3S} ουκG3756{PRT-N} επιθυμησειςG1937{V-FAI-2S} 8αφορμηνG874{N-ASF} δεG1161{CONJ} λαβουσαG2983{V-2AAP-NSF} ηG3588{T-NSF} αμαρτιαG266{N-NSF} διαG1223{PREP} τηςG3588{T-GSF} εντοληςG1785{N-GSF} κατειργασατοG2716{V-ADI-3S} ενG1722{PREP} εμοιG1698{P-1DS} πασανG3956{A-ASF} επιθυμιανG1939{N-ASF} χωριςG5565{ADV} γαρG1063{CONJ} νομουG3551{N-GSM} αμαρτιαG266{N-NSF} νεκραG3498{A-NSF} 9εγωG1473{P-1NS} δεG1161{CONJ} εζωνG2198{V-IAI-1S} χωριςG5565{ADV} νομουG3551{N-GSM} ποτεG4218{PRT} ελθουσηςG2064{V-2AAP-GSF} δεG1161{CONJ} τηςG3588{T-GSF} εντοληςG1785{N-GSF} ηG3588{T-NSF} αμαρτιαG266{N-NSF} ανεζησενG326{V-AAI-3S} εγωG1473{P-1NS} δεG1161{CONJ} απεθανονG599{V-2AAI-1S} 10καιG2532{CONJ} ευρεθηG2147{V-API-3S} μοιG3427{P-1DS} ηG3588{T-NSF} εντοληG1785{N-NSF} ηG3588{T-NSF} ειςG1519{PREP} ζωηνG2222{N-ASF} αυτηG3778{D-NSF} ειςG1519{PREP} θανατονG2288{N-ASM} 11ηG3588{T-NSF} γαρG1063{CONJ} αμαρτιαG266{N-NSF} αφορμηνG874{N-ASF} λαβουσαG2983{V-2AAP-NSF} διαG1223{PREP} τηςG3588{T-GSF} εντοληςG1785{N-GSF} εξηπατησενG1818{V-AAI-3S} μεG3165{P-1AS} καιG2532{CONJ} διG1223{PREP} αυτηςG846{P-GSF} απεκτεινενG615{V-AAI-3S} 12ωστεG5620{CONJ} οG3588{T-NSM} μενG3303{PRT} νομοςG3551{N-NSM} αγιοςG40{A-NSM} καιG2532{CONJ} ηG3588{T-NSF} εντοληG1785{N-NSF} αγιαG40{A-NSF} καιG2532{CONJ} δικαιαG1342{A-NSF} καιG2532{CONJ} αγαθηG18{A-NSF} 13τοG3588{T-NSN} ουνG3767{CONJ} αγαθονG18{A-NSN} εμοιG1698{P-1DS} αεγενετοG1096{V-2ADI-3S} τσβγεγονενG1096{V-2RAI-3S} θανατοςG2288{N-NSM} μηG3361{PRT-N} γενοιτοG1096{V-2ADO-3S} αλλαG235{CONJ} ηG3588{T-NSF} αμαρτιαG266{N-NSF} ιναG2443{CONJ} φανηG5316{V-2APS-3S} αμαρτιαG266{N-NSF} διαG1223{PREP} τουG3588{T-GSN} αγαθουG18{A-GSN} μοιG3427{P-1DS} κατεργαζομενηG2716{V-PNP-NSF} θανατονG2288{N-ASM} ιναG2443{CONJ} γενηταιG1096{V-2ADS-3S} καθG2596{PREP} υπερβοληνG5236{N-ASF} αμαρτωλοςG268{A-NSF} ηG3588{T-NSF} αμαρτιαG266{N-NSF} διαG1223{PREP} τηςG3588{T-GSF} εντοληςG1785{N-GSF} 14οιδαμενG1492{V-RAI-1P} γαρG1063{CONJ} οτιG3754{CONJ} οG3588{T-NSM} νομοςG3551{N-NSM} πνευματικοςG4152{A-NSM} εστινG2076{V-PXI-3S} εγωG1473{P-1NS} δεG1161{CONJ} ασαρκινοςG4560{A-NSM} τσβσαρκικοςG4559{A-NSM} ειμιG1510{V-PXI-1S} πεπραμενοςG4097{V-RPP-NSM} υποG5259{PREP} τηνG3588{T-ASF} αμαρτιανG266{N-ASF} 15οG3739{R-ASN} γαρG1063{CONJ} κατεργαζομαιG2716{V-PNI-1S} ουG3756{PRT-N} γινωσκωG1097{V-PAI-1S} ουG3756{PRT-N} γαρG1063{CONJ} οG3739{R-ASN} θελωG2309{V-PAI-1S} τουτοG5124{D-ASN} πρασσωG4238{V-PAI-1S} αλλG235{CONJ} οG3739{R-ASN} μισωG3404{V-PAI-1S} τουτοG5124{D-ASN} ποιωG4160{V-PAI-1S} 16ειG1487{COND} δεG1161{CONJ} οG3739{R-ASN} ουG3756{PRT-N} θελωG2309{V-PAI-1S} τουτοG5124{D-ASN} ποιωG4160{V-PAI-1S} συμφημιG4852{V-PXI-1S} τωG3588{T-DSM} νομωG3551{N-DSM} οτιG3754{CONJ} καλοςG2570{A-NSM} 17νυνιG3570{ADV} δεG1161{CONJ} ουκετιG3765{ADV} εγωG1473{P-1NS} κατεργαζομαιG2716{V-PNI-1S} αυτοG846{P-ASN} ααλλαG235{CONJ} τσβαλλG235{CONJ} ηG3588{T-NSF} οικουσαG3611{V-PAP-NSF} ενG1722{PREP} εμοιG1698{P-1DS} αμαρτιαG266{N-NSF} 18οιδαG1492{V-RAI-1S} γαρG1063{CONJ} οτιG3754{CONJ} ουκG3756{PRT-N} οικειG3611{V-PAI-3S} ενG1722{PREP} εμοιG1698{P-1DS} αβτουτG5124{D-NSN} αβεστινG2076{V-PXI-3S} τστουτεστινG5124{D-NSN}G2076{V-PXI-3S} ενG1722{PREP} τηG3588{T-DSF} σαρκιG4561{N-DSF} μουG3450{P-1GS} αγαθονG18{A-ASN} τοG3588{T-NSN} γαρG1063{CONJ} θελεινG2309{V-PAN} παρακειταιG3873{V-PNI-3S} μοιG3427{P-1DS} τοG3588{T-ASN} δεG1161{CONJ} κατεργαζεσθαιG2716{V-PNN} τοG3588{T-ASN} καλονG2570{A-ASN} αουG3756{PRT-N} τσβουχG3756{PRT-N} τσβευρισκωG2147{V-PAI-1S} 19ουG3756{PRT-N} γαρG1063{CONJ} οG3739{R-ASN} θελωG2309{V-PAI-1S} ποιωG4160{V-PAI-1S} αγαθονG18{A-ASN} ααλλαG235{CONJ} τσβαλλG235{CONJ} οG3739{R-ASN} ουG3756{PRT-N} θελωG2309{V-PAI-1S} κακονG2556{A-ASN} τουτοG5124{D-ASN} πρασσωG4238{V-PAI-1S} 20ειG1487{COND} δεG1161{CONJ} οG3739{R-ASN} ουG3756{PRT-N} θελωG2309{V-PAI-1S} α[εγω]G1473{P-1NS} τσβεγωG1473{P-1NS} τουτοG5124{D-ASN} ποιωG4160{V-PAI-1S} ουκετιG3765{ADV} εγωG1473{P-1NS} κατεργαζομαιG2716{V-PNI-1S} αυτοG846{P-ASN} ααλλαG235{CONJ} τσβαλλG235{CONJ} ηG3588{T-NSF} οικουσαG3611{V-PAP-NSF} ενG1722{PREP} εμοιG1698{P-1DS} αμαρτιαG266{N-NSF} 21ευρισκωG2147{V-PAI-1S} αραG686{PRT} τονG3588{T-ASM} νομονG3551{N-ASM} τωG3588{T-DSM} θελοντιG2309{V-PAP-DSM} εμοιG1698{P-1DS} ποιεινG4160{V-PAN} τοG3588{T-ASN} καλονG2570{A-ASN} οτιG3754{CONJ} εμοιG1698{P-1DS} τοG3588{T-NSN} κακονG2556{A-NSN} παρακειταιG3873{V-PNI-3S} 22συνηδομαιG4913{V-PNI-1S} γαρG1063{CONJ} τωG3588{T-DSM} νομωG3551{N-DSM} τουG3588{T-GSM} θεουG2316{N-GSM} καταG2596{PREP} τονG3588{T-ASM} εσωG2080{ADV} ανθρωπονG444{N-ASM} 23βλεπωG991{V-PAI-1S} δεG1161{CONJ} ετερονG2087{A-ASM} νομονG3551{N-ASM} ενG1722{PREP} τοιςG3588{T-DPN} μελεσινG3196{N-DPN} μουG3450{P-1GS} αντιστρατευομενονG497{V-PNP-ASM} τωG3588{T-DSM} νομωG3551{N-DSM} τουG3588{T-GSM} νοοςG3563{N-GSM} μουG3450{P-1GS} καιG2532{CONJ} αιχμαλωτιζονταG163{V-PAP-ASM} μεG3165{P-1AS} αβενG1722{PREP} τωG3588{T-DSM} νομωG3551{N-DSM} τηςG3588{T-GSF} αμαρτιαςG266{N-GSF} τωG3588{T-DSM} οντιG5607{V-PXP-DSM} ενG1722{PREP} τοιςG3588{T-DPN} μελεσινG3196{N-DPN} μουG3450{P-1GS} 24ταλαιπωροςG5005{A-NSM} εγωG1473{P-1NS} ανθρωποςG444{N-NSM} τιςG5101{I-NSM} μεG3165{P-1AS} ρυσεταιG4506{V-FDI-3S} εκG1537{PREP} τουG3588{T-GSN} σωματοςG4983{N-GSN} τουG3588{T-GSM} θανατουG2288{N-GSM} τουτουG5127{D-GSM} 25αχαριςG5485{N-NSF} αδεG1161{CONJ} τσβευχαριστωG2168{V-PAI-1S} τωG3588{T-DSM} θεωG2316{N-DSM} διαG1223{PREP} ιησουG2424{N-GSM} χριστουG5547{N-GSM} τουG3588{T-GSM} κυριουG2962{N-GSM} ημωνG2257{P-1GP} αραG686{PRT} ουνG3767{CONJ} αυτοςG846{P-NSM} εγωG1473{P-1NS} τωG3588{T-DSM} μενG3303{PRT} νοιG3563{N-DSM} δουλευωG1398{V-PAI-1S} νομωG3551{N-DSM} θεουG2316{N-GSM} τηG3588{T-DSF} δεG1161{CONJ} σαρκιG4561{N-DSF} νομωG3551{N-DSM} αμαρτιαςG266{N-GSF}


Matthew Henry - Concise Commentary
 1   So long as a man continues under the law as a covenant, and seeks justification by his own obedience, he continues the slave of sin in some form. Nothing but the Spirit of life in Christ Jesus, can make any sinner free from the law of sin and death. Believers are delivered from that power of the law, which condemns for the sins committed by them. And they are delivered from that power of the law which stirs up and provokes the sin that dwells in them. Understand this not of the law as a rule, but as a covenant of works. In profession and privilege, we are under a covenant of grace, and not under a covenant of works; under the gospel of Christ, not under the law of Moses. The difference is spoken of under the similitude or figure of being married to a new husband. The second marriage is to Christ. By death we are freed from obligation to the law as a covenant, as the wife is from her vows to her husband. In our believing powerfully and effectually, we are dead to the law, and have no more to do with it than the dead servant, who is freed from his master, has to do with his master's yoke. The day of our believing, is the day of being united to the Lord Jesus. We enter upon a life of dependence on him, and duty to him. Good works are from union with Christ; as the fruitfulness of the vine is the product of its being united to its roots; there is no fruit to God, till we are united to Christ. The law, and the greatest efforts of one under the law, still in the flesh, under the power of corrupt principles, cannot set the heart right with regard to the love of God, overcome worldly lusts, or give truth and sincerity in the inward parts, or any thing that comes by the special sanctifying influences of the Holy Spirit. Nothing more than a formal obedience to the outward letter of any precept, can be performed by us, without the renewing, new-creating grace of the new covenant.

 7   There is no way of coming to that knowledge of sin, which is necessary to repentance, and therefore to peace and pardon, but by trying our hearts and lives by the law. In his own case the apostle would not have known the sinfulness of his thoughts, motives, and actions, but by the law. That perfect standard showed how wrong his heart and life were, proving his sins to be more numerous than he had before thought, but it did not contain any provision of mercy or grace for his relief. He is ignorant of human nature and the perverseness of his own heart, who does not perceive in himself a readiness to fancy there is something desirable in what is out of reach. We may perceive this in our children, though self-love makes us blind to it in ourselves. The more humble and spiritual any Christian is, the more clearly will he perceive that the apostle describes the true believer, from his first convictions of sin to his greatest progress in grace, during this present imperfect state. St. Paul was once a Pharisee, ignorant of the spirituality of the law, having some correctness of character, without knowing his inward depravity. When the commandment came to his conscience by the convictions of the Holy Spirit, and he saw what it demanded, he found his sinful mind rise against it. He felt at the same time the evil of sin, his own sinful state, that he was unable to fulfil the law, and was like a criminal when condemned. But though the evil principle in the human heart produces sinful motions, and the more by taking occasion of the commandment; yet the law is holy, and the commandment holy, just, and good. It is not favourable to sin, which it pursues into the heart, and discovers and reproves in the inward motions thereof. Nothing is so good but a corrupt and vicious nature will pervert it. The same heat that softens wax, hardens clay. Food or medicine when taken wrong, may cause death, though its nature is to nourish or to heal. The law may cause death through man's depravity, but sin is the poison that brings death. Not the law, but sin discovered by the law, was made death to the apostle. The ruinous nature of sin, and the sinfulness of the human heart, are here clearly shown.

 14   Compared with the holy rule of conduct in the law of God, the apostle found himself so very far short of perfection, that he seemed to be carnal; like a man who is sold against his will to a hated master, from whom he cannot set himself at liberty. A real Christian unwillingly serves this hated master, yet cannot shake off the galling chain, till his powerful and gracious Friend above, rescues him. The remaining evil of his heart is a real and humbling hinderance to his serving God as angels do and the spirits of just made perfect. This strong language was the result of St. Paul's great advance in holiness, and the depth of his self-abasement and hatred of sin. If we do not understand this language, it is because we are so far beneath him in holiness, knowledge of the spirituality of God's law, and the evil of our own hearts, and hatred of moral evil. And many believers have adopted the apostle's language, showing that it is suitable to their deep feelings of abhorrence of sin, and self-abasement. The apostle enlarges on the conflict he daily maintained with the remainder of his original depravity. He was frequently led into tempers, words, or actions, which he did not approve or allow in his renewed judgement and affections. By distinguishing his real self, his spiritual part, from the self, or flesh, in which sin dwelt, and by observing that the evil actions were done, not by him, but by sin dwelling in him, the apostle did not mean that men are not accountable for their sins, but he teaches the evil of their sins, by showing that they are all done against reason and conscience. Sin dwelling in a man, does not prove its ruling, or having dominion over him. If a man dwells in a city, or in a country, still he may not rule there.

 18   The more pure and holy the heart is, it will have the more quick feeling as to the sin that remains in it. The believer sees more of the beauty of holiness and the excellence of the law. His earnest desires to obey, increase as he grows in grace. But the whole good on which his will is fully bent, he does not do; sin ever springing up in him, through remaining corruption, he often does evil, though against the fixed determination of his will. The motions of sin within grieved the apostle. If by the striving of the flesh against the Spirit, was meant that he could not do or perform as the Spirit suggested, so also, by the effectual opposition of the Spirit, he could not do what the flesh prompted him to do. How different this case from that of those who make themselves easy with regard to the inward motions of the flesh prompting them to evil; who, against the light and warning of conscience, go on, even in outward practice, to do evil, and thus, with forethought, go on in the road to perdition! For as the believer is under grace, and his will is for the way of holiness, he sincerely delights in the law of God, and in the holiness which it demands, according to his inward man; that new man in him, which after God is created in true holiness.

 23   This passage does not represent the apostle as one that walked after the flesh, but as one that had it greatly at heart, not to walk so. And if there are those who abuse this passage, as they also do the other Scriptures, to their own destruction, yet serious Christians find cause to bless God for having thus provided for their support and comfort. We are not, because of the abuse of such as are blinded by their own lusts, to find fault with the scripture, or any just and well warranted interpretation of it. And no man who is not engaged in this conflict, can clearly understand the meaning of these words, or rightly judge concerning this painful conflict, which led the apostle to bemoan himself as a wretched man, constrained to what he abhorred. He could not deliver himself; and this made him the more fervently thank God for the way of salvation revealed through Jesus Christ, which promised him, in the end, deliverance from this enemy. So then, says he, I myself, with my mind, my prevailing judgement, affections, and purposes, as a regenerate man, by Divine grace, serve and obey the law of God; but with the flesh, the carnal nature, the remains of depravity, I serve the law of sin, which wars against the law of my mind. Not serving it so as to live in it, or to allow it, but as unable to free himself from it, even in his very best state, and needing to look for help and deliverance out of himself. It is evident that he thanks God for Christ, as our deliverer, as our atonement and righteousness in himself, and not because of any holiness wrought in us. He knew of no such salvation, and disowned any such title to it. He was willing to act in all points agreeable to the law, in his mind and conscience, but was hindered by indwelling sin, and never attained the perfection the law requires. What can be deliverance for a man always sinful, but the free grace of God, as offered in Christ Jesus? The power of Divine grace, and of the Holy Spirit, could root out sin from our hearts even in this life, if Divine wisdom had not otherwise thought fit. But it is suffered, that Christians might constantly feel, and understand thoroughly, the wretched state from which Divine grace saves them; might be kept from trusting in themselves; and might ever hold all their consolation and hope, from the rich and free grace of God in Christ.