Romans 5:15

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An Exegetical Examination of Romans 5:15: The Syntax of the Article in Attributive Phrases

This exegetical study of An Exegetical Examination of Romans 5:15: The Syntax of the Article in Attributive Phrases is based on a b-greek discussion from September 6, 1999. The initial inquiry focused on the syntactic construction within the apodosis of Romans 5:15, particularly the role and placement of the definite article τῇ. The query arose from a perceived difficulty in understanding how the article functions when it appears after the noun χάριτι in a prepositional phrase, an arrangement that initially seemed unconventional to the inquirer.

The main exegetical issue revolves around the precise grammatical function of τῇ in the phrase ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ. Specifically, scholars debate whether this represents a “post-positive” attributive use of the article, where τῇ agrees with χάριτι and introduces an attributive genitive phrase, or if τῇ functions as a pronominal element introducing an implied relative clause with an omitted participle. A third, less viable, suggestion of τῇ acting as a demonstrative pronoun was also considered but ultimately rejected due to gender incongruence with its proposed antecedent.

εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν.

(Nestle 1904)

Key differences with SBLGNT (2010):

• For the specific phrase ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ, the SBLGNT (2010) presents the same Greek text as Nestle 1904, with no significant textual variants impacting the grammatical structure or meaning of this clause. Minor orthographical or punctuation differences are negligible in this context.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The NA28 critical apparatus for Romans 5:15 reveals no significant textual variants that would alter the syntax or interpretation of the phrase ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ. The consensus text maintains the reading as presented in Nestle 1904 and SBLGNT, reinforcing the focus on grammatical rather than textual issues.

Lexically, several key terms illuminate the theological import of the verse:

• χάρις (charis): BDAG defines this as “grace,” “favor,” “kindness.” KITTEL (TDNT) extensively discusses χάρις as God’s unmerited favor and active benevolence, a central concept in Pauline theology. Here, it denotes the divine, salvific beneficence extended to humanity.
• δωρεά (dōrea): BDAG translates this as “gift,” “present.” KITTEL highlights its usage for free gifts, particularly those from God. Its juxtaposition with χάρις emphasizes the tangible manifestation of divine grace.
• ἐπερίσσευσεν (eperisseusen): This aorist active indicative of περισσεύω means “to abound,” “to be superabundant.” BDAG notes its connotation of excess and overflowing. In this context, it powerfully conveys the overwhelming magnitude of God’s grace in contrast to Adam’s transgression.
• ἑνός (henos): The genitive singular of εἷς, meaning “one.” BDAG highlights its use to denote singularity and distinctness, here referring to “one man.” This term is crucial for Paul’s typological comparison between Adam and Christ.
• ἀνθρώπου (anthrōpou): Genitive singular of ἄνθρωπος, “man,” “human being.” BDAG supports this general meaning. It grounds the theological argument in the historical reality of humanity.
• Ἰησοῦ Χριστοῦ (Iēsou Christou): “Jesus Christ.” This proper noun identifies the specific “one man” through whom grace abounds, establishing the Christological center of Paul’s soteriology.

Translation Variants

Two primary grammatical interpretations emerge for the clause ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ, each with distinct rhetorical and semantic implications.

1. Attributive Position (Noun-Article-Attributive Genitive): This interpretation posits that τῇ is an article agreeing with χάριτι and introducing the attributive genitive phrase τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ. In this construction (preposition + noun + article + attributive modifier), the article is said to be in a “post-positive” position relative to the noun it modifies, but still functions to make the following genitive phrase attributive to that noun. Grammatically, this is a recognized, albeit less common, attributive position. Rhetorically, the placement of τῇ after χάριτι, particularly with an extensive attributive phrase, can lend an intensely demonstrative or appositional force. It is as if Paul is specifying “grace—that grace of the one man Jesus Christ.” This construction emphasizes the specific character and origin of the grace being discussed, distinguishing it from any generic concept of grace.

2. Implied Relative Clause (Article as Relative Pronoun with Omitted Participle): An alternative, closely related, interpretation suggests that τῇ functions pronominally, akin to a relative pronoun, with an implied participle such as οὔσῃ (“being”) or ἐρχομένῃ (“coming”). Under this view, the phrase would expand to something like ἐν χάριτι τῇ [οὔσῃ] τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ, meaning “by grace which is through the one man Jesus Christ” or “by grace which came through the one man Jesus Christ.” This offers a clearer syntactical path for those less familiar with the attributive force of the post-positive article. While conceptually similar to the attributive view, it provides a more explicit (though unstated) connection between the grace and its source, framing τῇ as the head of a relative clause rather than merely an attributive marker.

A third proposal, suggesting that τῇ might refer back to the neuter noun χάρισμα as a demonstrative pronoun, is untenable. This is primarily due to the immutable rule of gender agreement in Greek: τῇ is dative feminine singular, whereas χάρισμα is neuter. Such a gender mismatch precludes a pronominal reference of τῇ to χάρισμα.

Conclusions and Translation Suggestions

Both primary interpretations of τῇ in Romans 5:15 ultimately convey a similar semantic meaning, but with differing rhetorical nuances. The attributive position, particularly in its “post-positive” form, emphasizes the particularity and origin of the grace. The implied relative clause makes this connection explicit. Given the flexibility of the Greek article, especially in Hellenistic Greek, to function with demonstrative or even relative force, both understandings are grammatically sound and contribute to a robust understanding of the passage.

Considering the analysis, here are three suggested translations, each highlighting a distinct but grammatically defensible nuance:

1. “…much more did the grace of God and the gift by that specific grace of the one man Jesus Christ overflow to the many.”
   This translation emphasizes the demonstrative and particularizing force of the attributive article τῇ, underscoring that it is a unique grace originating from Christ.
2. “…much more did the grace of God and the gift through the grace — indeed, the grace of the one man Jesus Christ — abound to the many.”
   This rendering uses an appositional structure to capture the emphatic nature of the attributive phrase, as if Paul is clarifying or further defining the nature of the grace.
3. “…much more did the grace of God and the gift by grace, which came through the one man Jesus Christ, overflow to the many.”
   This option explicitly articulates the implied relative clause, providing a clear and straightforward understanding of the connection between grace and Christ’s role.

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