Roma 5:13-21

5:13 for before the law was given, ¹  sin was in the world, but there is no accounting for sin ²  when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ³  of the coming one) transgressed. ⁴  5:15 But the gracious gift is not like the transgression. ⁵  For if the many died through the transgression of the one man, ⁶  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. ⁷  For judgment, resulting from the one transgression, ⁸  led to condemnation, but ⁹  the gracious gift from the many failures ¹⁰  led to justification. 5:17 For if, by the transgression of the one man, ¹¹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ¹²  just as condemnation ¹³  for all people ¹⁴  came ¹⁵  through one transgression, ¹⁶  so too through the one righteous act ¹⁷  came righteousness leading to life ¹⁸  for all people. 5:19 For just as through the disobedience of the one man ¹⁹  many ²⁰  were made sinners, so also through the obedience of one man ²¹  many ²²  will be made righteous. 5:20 Now the law came in ²³  so that the transgression ²⁴  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Ibrani 6:17

6:17 In the same way ²⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ²⁶  and so he intervened with an oath,

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 7:2

7:2 To him ²⁷  also Abraham apportioned a tithe ²⁸  of everything. ²⁹  His name first means ³⁰  king of righteousness, then king of Salem, that is, king of peace.

Pengkhotbah 1:11

1:11 No one remembers the former events, ³¹ 

nor will anyone remember ³²  the events that are yet to happen; ³³ 

they will not be remembered by the future generations. ³⁴ 

[5:13]  ¹ tn Grk “for before the law.”

[5:13]  ² tn Or “sin is not reckoned.”

[5:14]  ³ tn Or “pattern.”

[5:14]  ⁴ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[5:15]  ⁵ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁶ sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ⁷ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁸ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹⁰ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ¹¹ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ¹² tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ¹³ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹⁴ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ¹⁵ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ¹⁶ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ¹⁷ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹⁸ tn Grk “righteousness of life.”

[5:19]  ¹⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ²⁰ tn Grk “the many.”

[5:19]  ²¹ sn One man refers here to Jesus Christ.

[5:19]  ²² tn Grk “the many.”

[5:20]  ²³ tn Grk “slipped in.”

[5:20]  ²⁴ tn Or “trespass.”

[6:17]  ²⁵ tn Grk “in which.”

[6:17]  ²⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[7:2]  ²⁷ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ²⁸ tn Or “a tenth part.”

[7:2]  ²⁹ sn A quotation from Gen 14:20.

[7:2]  ³⁰ tn Grk “first being interpreted,” describing Melchizedek.

[1:11]  ³¹ tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.

[1:11]  ³² tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.

[1:11]  ³³ tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.

[1:11]  sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.

[1:11]  ³⁴ tn Heb “There will not be any remembrance of them among those who come after.”

[1:11]  sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).