CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Romans 5:12 Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.</title><link rel="canonical" href="https://biblehub.com/romans/5-12.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/18/45_Rom_05_12.jpg" /><meta property="og:title" content="Romans 5:12 - Death in Adam, Life in Christ" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned." /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script> <script src='https://app.protectsubrev.com/biblehub.js' type='text/javascript'></script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/vmenus/romans/5-12.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmc/romans/5-12.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/romans/">Romans</a> > <a href="/romans/5.htm">Chapter 5</a> > Verse 12</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div><div id="ad1"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad1.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/romans/5-11.htm" title="Romans 5:11">◄</a> Romans 5:12 <a href="/romans/5-13.htm" title="Romans 5:13">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#study" class="clickchap2" title="Context and Study Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Crossref </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comment </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/romans/5.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/romans/5.htm">New International Version</a> Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned— <a href="/nlt/romans/5.htm">New Living Translation</a> When Adam sinned, sin entered the world. Adam’s sin brought death, so death spread to everyone, for everyone sinned. <a href="/esv/romans/5.htm">English Standard Version</a> Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— <a href="/bsb/romans/5.htm">Berean Standard Bible</a> Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. <a href="/blb/romans/5.htm">Berean Literal Bible</a> Because of this, just as sin entered into the world through one man, and death through sin, so also death passed to all men, because all sinned. <a href="/kjv/romans/5.htm">King James Bible</a> Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: <a href="/nkjv/romans/5.htm">New King James Version</a> Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— <a href="/nasb_/romans/5.htm">New American Standard Bible</a> Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all mankind, because all sinned— <a href="/nasb/romans/5.htm">NASB 1995</a> Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned— <a href="/nasb77/romans/5.htm">NASB 1977 </a> Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned— <a href="/lsb/romans/5.htm">Legacy Standard Bible </a> Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned— <a href="/amp/romans/5.htm">Amplified Bible</a> Therefore, just as sin came into the world through one man, and death through sin, so death spread to all people [no one being able to stop it or escape its power], because they all sinned. <a href="/csb/romans/5.htm">Christian Standard Bible</a> Therefore, just as sin entered the world through one man, and death through sin, in this way death spread to all people, because all sinned. <a href="/hcsb/romans/5.htm">Holman Christian Standard Bible</a> Therefore, just as sin entered the world through one man, and death through sin, in this way death spread to all men, because all sinned. <a href="/asv/romans/5.htm">American Standard Version</a> Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:? <a href="/cev/romans/5.htm">Contemporary English Version</a> Adam sinned, and that sin brought death into the world. Now everyone has sinned, and so everyone must die. <a href="/erv/romans/5.htm">English Revised Version</a> Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:-- <a href="/gwt/romans/5.htm">GOD'S WORD® Translation</a> Sin came into the world through one person, and death came through sin. So death spread to everyone, because everyone sinned. <a href="/gnt/romans/5.htm">Good News Translation</a> Sin came into the world through one man, and his sin brought death with it. As a result, death has spread to the whole human race because everyone has sinned. <a href="/isv/romans/5.htm">International Standard Version</a> Just as sin entered the world through one man, and death resulted from sin, therefore everyone dies, because everyone has sinned. <a href="/msb/romans/5.htm">Majority Standard Bible</a> Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. <a href="/net/romans/5.htm">NET Bible</a> So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned-- <a href="/nheb/romans/5.htm">New Heart English Bible</a> Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all people, because all sinned. <a href="/wbt/romans/5.htm">Webster's Bible Translation</a> Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. <a href="/wey/romans/5.htm">Weymouth New Testament</a> What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned. <a href="/web/romans/5.htm">World English Bible</a> Therefore, as sin entered into the world through one man, and death through sin, so death passed to all men because all sinned. <div class="vheading2">Literal Translations</div><a href="/lsv/romans/5.htm">Literal Standard Version</a> because of this, even as through one man sin entered into the world, and through sin—death; and thus to all men death passed through, for that all sinned; <a href="/blb/romans/5.htm">Berean Literal Bible</a> Because of this, just as sin entered into the world through one man, and death through sin, so also death passed to all men, because all sinned. <a href="/ylt/romans/5.htm">Young's Literal Translation</a> because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin; <a href="/slt/romans/5.htm">Smith's Literal Translation</a> Therefore, as by one man sin came into the world, and by sin death; and so death passed upon all men, in that all have sinned:<div class="vheading2">Catholic Translations</div><a href="/drb/romans/5.htm">Douay-Rheims Bible</a> Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned. <a href="/cpdv/romans/5.htm">Catholic Public Domain Version</a> Therefore, just as through one man sin entered into this world, and through sin, death; so also death was transferred to all men, to all who have sinned. <a href="/nabre/romans/5.htm">New American Bible</a> Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned — <a href="/nrsvce/romans/5.htm">New Revised Standard Version</a> Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned—<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/romans/5.htm">Lamsa Bible</a> Just as sin entered into the world by one man, and death by means of sin, so death was imposed upon all men, inasmuch as they all have sinned: <a href="/aramaic-plain-english/romans/5.htm">Aramaic Bible in Plain English</a> For just as by the agency of one-man, sin entered the universe, and by means of sin, death, in this way death passed by this sin unto all the children of men, because all of them have sinned.<div class="vheading2">NT Translations</div><a href="/anderson/romans/5.htm">Anderson New Testament</a> For this reason, as by one man sin entered into the world, and by his sin, death; and so death passed through to all men, because all have sinned: <a href="/godbey/romans/5.htm">Godbey New Testament</a> Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned; <a href="/haweis/romans/5.htm">Haweis New Testament</a> Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned. <a href="/mace/romans/5.htm">Mace New Testament</a> Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal. <a href="/wey/romans/5.htm">Weymouth New Testament</a> What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned. <a href="/worrell/romans/5.htm">Worrell New Testament</a> Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned; <a href="/worsley/romans/5.htm">Worsley New Testament</a> Wherefore as by one man sin entered into the world, and death by sin, so death passed upon all men, for to that all have sinned: <a href="/parallel/romans/5-12.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="study" id="study"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/KIZs4GUMn-g?start=1181" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/romans/5.htm">Death in Adam, Life in Christ</a> 11Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation. 12<a href="/greek/1223.htm" title="1223: Dia (Prep) -- A primary preposition denoting the channel of an act; through.">Therefore,</a> <a href="/greek/3778.htm" title="3778: touto (DPro-ANS) -- This; he, she, it. "></a> <a href="/greek/5618.htm" title="5618: hōsper (Adv) -- Just as, as, even as. From hos and per; just as, i.e. Exactly like.">just as</a> <a href="/greek/3588.htm" title="3588: hē (Art-NFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/266.htm" title="266: hamartia (N-NFS) -- From hamartano; a sin.">sin</a> <a href="/greek/1525.htm" title="1525: eisēlthen (V-AIA-3S) -- To go in, come in, enter. From eis and erchomai; to enter.">entered</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases."></a> <a href="/greek/3588.htm" title="3588: ton (Art-AMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/2889.htm" title="2889: kosmon (N-AMS) -- Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).">world</a> <a href="/greek/1223.htm" title="1223: di’ (Prep) -- A primary preposition denoting the channel of an act; through.">through</a> <a href="/greek/1520.htm" title="1520: henos (Adj-GMS) -- One. (including the neuter Hen); a primary numeral; one.">one</a> <a href="/greek/444.htm" title="444: anthrōpou (N-GMS) -- A man, one of the human race. From aner and ops; man-faced, i.e. A human being.">man,</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/3588.htm" title="3588: ho (Art-NMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/2288.htm" title="2288: thanatos (N-NMS) -- Death, physical or spiritual. From thnesko; death.">death</a> <a href="/greek/1223.htm" title="1223: dia (Prep) -- A primary preposition denoting the channel of an act; through.">through</a> <a href="/greek/3588.htm" title="3588: tēs (Art-GFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/266.htm" title="266: hamartias (N-GFS) -- From hamartano; a sin.">sin,</a> <a href="/greek/3779.htm" title="3779: houtōs (Adv) -- Thus, so, in this manner. Or (referring to what precedes or follows).">so</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">also</a> <a href="/greek/3588.htm" title="3588: ho (Art-NMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/2288.htm" title="2288: thanatos (N-NMS) -- Death, physical or spiritual. From thnesko; death.">death</a> <a href="/greek/1330.htm" title="1330: diēlthen (V-AIA-3S) -- To pass through, spread (as a report). From dia and erchomai; to traverse.">was passed on</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.">to</a> <a href="/greek/3956.htm" title="3956: pantas (Adj-AMP) -- All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.">all</a> <a href="/greek/444.htm" title="444: anthrōpous (N-AMP) -- A man, one of the human race. From aner and ops; man-faced, i.e. A human being.">men,</a> <a href="/greek/1909.htm" title="1909: eph’ (Prep) -- On, to, against, on the basis of, at. ">because</a> <a href="/greek/3739.htm" title="3739: hō (RelPro-DNS) -- Who, which, what, that. "></a> <a href="/greek/3956.htm" title="3956: pantes (Adj-NMP) -- All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.">all</a> <a href="/greek/264.htm" title="264: hēmarton (V-AIA-3P) -- Perhaps from a and the base of meros; properly, to miss the mark, i.e. to err, especially to sin.">sinned.</a> 13For sin was in the world before the law was given; but sin is not taken into account when there is no law.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/1_corinthians/15-21.htm">1 Corinthians 15:21-22</a> For since death came through a man, the resurrection of the dead comes also through a man. / For as in Adam all die, so in Christ all will be made alive. <a href="/genesis/3-6.htm">Genesis 3:6</a> When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. <a href="/1_corinthians/15-45.htm">1 Corinthians 15:45-49</a> So it is written: “The first man Adam became a living being”; the last Adam a life-giving spirit. / The spiritual, however, was not first, but the natural, and then the spiritual. / The first man was of the dust of the earth, the second man from heaven. ... <a href="/genesis/2-17.htm">Genesis 2:17</a> but you must not eat from the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.” <a href="/1_corinthians/15-56.htm">1 Corinthians 15:56</a> The sting of death is sin, and the power of sin is the law. <a href="/genesis/3-19.htm">Genesis 3:19</a> By the sweat of your brow you will eat your bread, until you return to the ground—because out of it were you taken. For dust you are, and to dust you shall return.” <a href="/1_john/3-4.htm">1 John 3:4</a> Everyone who practices sin practices lawlessness as well. Indeed, sin is lawlessness. <a href="/genesis/3-17.htm">Genesis 3:17-18</a> And to Adam He said: “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you not to eat, cursed is the ground because of you; through toil you will eat of it all the days of your life. / Both thorns and thistles it will yield for you, and you will eat the plants of the field. <a href="/hebrews/9-27.htm">Hebrews 9:27</a> Just as man is appointed to die once, and after that to face judgment, <a href="/genesis/5-3.htm">Genesis 5:3</a> When Adam was 130 years old, he had a son in his own likeness, after his own image; and he named him Seth. <a href="/1_timothy/2-14.htm">1 Timothy 2:14</a> And it was not Adam who was deceived, but the woman who was deceived and fell into transgression. <a href="/genesis/6-5.htm">Genesis 6:5</a> Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time. <a href="/james/1-15.htm">James 1:15</a> Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. <a href="/genesis/8-21.htm">Genesis 8:21</a> When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done. <a href="/ephesians/2-1.htm">Ephesians 2:1-3</a> And you were dead in your trespasses and sins, / in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. / All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Why, as by one man sin entered into the world, and death by sin; and so death passed on all men, for that all have sinned:as by.<a href="/romans/5-19.htm">Romans 5:19</a> For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.<a href="/genesis/3-6.htm">Genesis 3:6</a> And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.and death.<a href="/romans/6-23.htm">Romans 6:23</a> For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.<a href="/genesis/2-17.htm">Genesis 2:17</a> But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.<a href="/genesis/3-19.htm">Genesis 3:19,22-24</a> In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return… for that.<a href="/romans/3-23.htm">Romans 3:23</a> For all have sinned, and come short of the glory of God;<a href="/james/3-2.htm">James 3:2</a> For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.<a href="/1_john/1-8.htm">1 John 1:8-10</a> If we say that we have no sin, we deceive ourselves, and the truth is not in us… <div class="vheading">Jump to Previous</div><a href="/romans/4-16.htm">Cause</a> <a href="/luke/13-18.htm">Comparison</a> <a href="/romans/5-10.htm">Death</a> <a href="/acts/24-22.htm">Enter</a> <a href="/acts/28-16.htm">Entered</a> <a href="/romans/3-8.htm">Evil</a> <a href="/acts/24-2.htm">Follows</a> <a href="/romans/3-6.htm">Mankind</a> <a href="/romans/3-25.htm">Passed</a> <a href="/romans/5-1.htm">Reason</a> <a href="/romans/4-8.htm">Sin</a> <a href="/romans/3-23.htm">Sinned</a> <a href="/acts/21-30.htm">Spread</a> <a href="/acts/28-27.htm">Turn</a> <a href="/romans/5-2.htm">Way</a> <a href="/romans/4-22.htm">Wherefore</a> <a href="/romans/4-13.htm">World</a><div class="vheading2">Jump to Next</div><a href="/romans/6-12.htm">Cause</a> <a href="/romans/8-18.htm">Comparison</a> <a href="/romans/5-14.htm">Death</a> <a href="/1_corinthians/2-9.htm">Enter</a> <a href="/romans/5-13.htm">Entered</a> <a href="/romans/6-12.htm">Evil</a> <a href="/romans/5-18.htm">Follows</a> <a href="/romans/5-15.htm">Mankind</a> <a href="/1_corinthians/5-3.htm">Passed</a> <a href="/romans/8-20.htm">Reason</a> <a href="/romans/5-13.htm">Sin</a> <a href="/romans/5-14.htm">Sinned</a> <a href="/romans/10-21.htm">Spread</a> <a href="/romans/11-23.htm">Turn</a> <a href="/romans/6-2.htm">Way</a> <a href="/romans/7-4.htm">Wherefore</a> <a href="/romans/5-13.htm">World</a><div class="vheading2">Romans 5</div>1. <a href="/romans/5-1.htm">Being justified by faith, we have peace with God;</a> 2. <a href="/romans/5-2.htm">and joy in our hope;</a> 8. <a href="/romans/5-8.htm">that since we were reconciled by his blood, when we were enemies;</a> 10. <a href="/romans/5-10.htm">we shall much more be saved, being reconciled.</a> 12. <a href="/romans/5-12.htm">As sin and death came by Adam;</a> 17. <a href="/romans/5-17.htm">so much more righteousness and life by Jesus Christ.</a> 20. <a href="/romans/5-20.htm">Where sin abounded, grace did superabound.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="commentary" id="commentary"></a><div class="vheading"><a href="/study/romans/5.htm">Berean Study Bible</a></div>Therefore This word serves as a bridge, connecting the preceding arguments in Romans with the profound theological truths that follow. In the Greek, "διὰ τοῦτο" (dia touto) indicates a conclusion or result. Paul is drawing a logical inference from his previous discussion about justification by faith and the peace believers have with God. It signals a shift to a foundational explanation of sin and death's entrance into the world.just as The phrase "καθὼς" (kathōs) introduces a comparison, setting up a parallel between Adam and Christ, which Paul will elaborate on in the subsequent verses. This comparison is crucial for understanding the doctrine of original sin and the redemptive work of Christ. It invites readers to consider the symmetry between the actions of Adam and the redemptive act of Jesus.sin entered the world The Greek word for sin, "ἁμαρτία" (hamartia), conveys the idea of missing the mark or falling short of God's standard. The entrance of sin into the world marks a pivotal moment in human history, as described in <a href="/genesis/3.htm">Genesis 3</a>. This phrase underscores the historical reality of the Fall, which brought about a fundamental change in the human condition and the created order.through one man This refers to Adam, the first human, whose disobedience in the Garden of Eden had cosmic consequences. The Greek "δι’ ἑνὸς ἀνθρώπου" (di’ henos anthrōpou) emphasizes the singularity of Adam's act and its far-reaching impact. Adam's role as the federal head of humanity means that his sin affected all his descendants, a concept that is foundational to the doctrine of original sin.and death through sin Death, "θάνατος" (thanatos) in Greek, is both physical and spiritual, signifying separation from God. The entrance of death through sin highlights the direct consequence of Adam's transgression. This reflects the Genesis account where God warned Adam that eating from the tree of the knowledge of good and evil would result in death (<a href="/genesis/2-17.htm">Genesis 2:17</a>). Death is portrayed as an intruder in God's good creation, a result of sin's corruption.so also death was passed on to all men The phrase "οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν" (houtōs eis pantas anthrōpous ho thanatos diēlthen) indicates the universality of death's reign. The transmission of death to all humanity underscores the pervasive impact of sin. This concept is central to understanding human mortality and the need for redemption. It reflects the biblical teaching that all are born into a fallen state, necessitating divine intervention.because all sinned The Greek "ἐφ’ ᾧ πάντες ἥμαρτον" (eph’ hō pantes hēmarton) can be understood as "in whom all sinned," suggesting that all humanity participated in Adam's sin. This phrase encapsulates the doctrine of original sin, where Adam's guilt is imputed to his descendants. It highlights the solidarity of the human race in sin and the need for a Savior. This theological truth sets the stage for the redemptive work of Christ, who offers life and righteousness to all who believe.<div class="vheading2"><a href="/commentaries/ellicott/romans/5.htm">Ellicott's Commentary for English Readers</a></div>(12-21) Contrast between the reign of death introduced by the sin of Adam, and the reign of life introduced by the atonement of Christ.The sequence is, first sin, then death. Now, the death which passed over mankind had its origin in Adam's sin. Strictly speaking, there could be no individual sin till there was a law to be broken. But in the interval between Adam and Moses, i.e., before the institution of law, death prevailed, over the world. which was a proof that there was sin somewhere. The solution is, that the sin in question was not the individual guilt of individual transgressors, but the single transgression of Adam. Here, then, is the contrast. The single sin of the one man, Adam, brought death upon all mankind; the single act of the one Redeemer cleared away many offences--also for all men. Under the old dispensation law entered in to intensify the evil; but, in like manner, under the new, grace has come in to enhance and multiply the benefit. Thus the remedial system and the condemnatory system are co-extensive, the one over against the other, and the first entirely cancels the second.(12) Wherefore.--The train of thought which follows is suggested by the mention which had just been made of atonement, reconciliation. We see here another instance of the Apostle's fondness for transcendental theology, and for the development of the deeper mysteries of God's dealings with man. The rapidity with which ideas of this kind throng into his brain is such as to break the even flow and structure of his sentence.As by one man.--This clause, "As by one man sin and death entered," ought to have been answered by "So by one Man grace and life entered." But a difficulty occurs at the very outset. How can it really be said that sin and death entered by Adam? For sin does not exist without law, and the law did not come in till Moses. And yet we have proof that sin must have been there; for death, its consequence, prevailed all through this period in which law was still wanting. The fact was, the sin which then prevailed, and had such wide and disastrous effects, was Adam's. So that it is strictly legitimate to compare his fall with the act of redemption. It is strictly true to say that by one man sin and death entered into the world, as life and grace entered by another. In either case the consequence was that of one man's act.For that all have sinned.--.Rather, for that, or because, all sinned--i.e., not by their own individual act, but implicitly in Adam's transgression. They were summed up, and included in him as the head and representative of the race.<div class="vheading2"><a href="/commentaries/pulpit/romans/5.htm">Pulpit Commentary</a></div>Verses 12-21. - (b) From consideration of the blessed effects on believers of faith in the reconciliation through Christ, the apostle now passes to the effects of that reconciliation as the position of the whole human race before God. His drift is that the reconciliation corresponds to the original transgression; both proceeded from one, and both include all mankind in their results; as the one introduced sin into the world, and, as its consequence, death, so the other introduced righteousness, and, as its consequence, life. It may be observed that in ch. 1 also he has in one sense traced sin backward through the past ages, so as to show how all mankind had come to be under condemnation for it. But the subject was regarded from a different point of view, the purpose of the argument being also different. There he was addressing the heathen world, his purpose being to convince the whole of it of sin, on the score of obvious culpability; and, suitably to this design, his argument is based, not on Scripture, but on observation of the facts of human nature and human history. It did not fall within his scope to trace the evil to its original cause. But here, having shown Jew and Gentile to be on the same footing with respect to sin, and having entered (at <a href="/romans/3-21.htm">Romans 3:21</a>) on the doctrinal portion of his Epistle, he goes to Scripture for the origin of the evil, and finds it there attributed to Adam's original transgression, which implicated the human race as an organic whole. This is the scriptural solution of the mystery, which he here gives, not only as accounting for things being as they are, but also, in connection with the stage of the argument at which he has now arrived, as explaining the necessity and the purpose of the atonement for the whole guilty race, effected by the second Adam, Christ. Verse 12. - Wherefore, as through one man sin entered into the world, and death through sin; and so death passed upon all men, for that all sinned. To this sentence, introduced by ὥσπερ, there is no apodosis. One has been sought in the course of what follows, and by some found in ver. 18. But ver. 18 is a recapitulation rather than resumption of the argument, and is, further, too far removed to be intended as a formal apodesis. It is not really necessary to find one. The natural one to the first clause of the sentence would have been, "So through One righteousness entered into the world, and life through righteousness;" and such may be supposed to have been in the writer's mind. But, after his manner, he goes off to enlarge on the idea expressed in the second clause, and never formally completes his sentence. A similar anacoluthon is found in <a href="/1_timothy/1-3.htm">1 Timothy 1:3</a>. Sin is here, as elsewhere, regarded as a power antagonistic to God, which has been introduced into the world of man, working and manifesting itself in concrete human sin (cf. <a href="/romans/5-21.htm">Romans 5:21</a>; <a href="/romans/6-12.htm">Romans 6:12, 14</a>; <a href="/romans/7-8.htm">Romans 7:8, 9, 17</a>). Its ultimate origin is not explained. Scripture offers no solution of the old insoluble problem, κόθεν τὸ κακὸν: its existence at all under the sway of the Omnipotent Goodness in which we believe is one of the deep mysteries that have ever baffled human reason. All that is here touched on is its entrance into the world of man, the word εἰσῆλθε implying that it already existed beyond this mundane sphere. The reference is, of course, to Gem fit., as the scriptural account of the beginning of sin in our own world. It is there attributed to "the serpent," whom we regard as a symbol of some mysterious power of evil, external to man, to which primeval man, in the exercise of his prerogative of free-will, succumbed, and so let sin in. Through sin entered also death as its consequence; which (primarily at least) must mean here physical death, this being all that is denoted in Genesis (comp. Genesis 3:19 with Gen 2:17), and necessary to be understood in what follows in the chapter before us (see ver. 14). But here a difficulty presents itself to modern thought. Are we to understand that man was originally so constituted as not to die? - that even his bodily organization was immortal, and would have continued so but for the fatal taint of sin? We find it difficult at the present day to conceive this, however bound we may feel to submit our reason to revelation in a matter so remote, so unknown, and so mysterious as the beginning of human life on the earth, in whatever aspect viewed, and indeed of all conscious life, must ever be. But St. Paul himself, in another place, speaks of "the first man" having been, even on his first creation, "of the earth, earthy" (<a href="/1_corinthians/15-45.htm">1 Corinthians 15:45, 47</a>), with a body, like ours, of" flesh and blood," in its own nature corruptible (<a href="/1_corinthians/15-50.htm">1 Corinthians 15:50</a>). Neither is the narrative of <a href="/genesis/3.htm">Genesis 3</a>. inconsistent with this idea. For it seems to imply that, but for his eating of the mystical "tree of life" (whatever may be meant by it), the first man was in his own nature mortal, and that his liability to death ensued on his being debarred from it (<a href="/genesis/3-22.htm">Genesis 3:22</a>). It may be impossible for us to understand or explain. The following considerations, however, may perhaps help us in some degree. (1) When we pay regard to man's spiritual capabilities and aspirations, even as he is now, death does seem to us an anomaly - a contradiction to the ideal of his inner self. That a beast of the field should die appears to us no such anomaly; for it has done all that it seems to have been meant to do, or to be capable of doing: it has served as a link in the continuance of its kind, not having been conscious, as far as we know, of anything beyond its surroundings. But man (i.e. man as he is capable of being, so as to represent the capacity of humanity) connects himself in his inner self with eternity; his mind resents the idea of death, as an unwelcome stoppage to its development and its yearnings. It goes on ever maturing its power, enlarging its range, thirsting for higher knowledge, entertaining affections that seem eternal; and then bodily decay and death arrest its progress as it were in mid-career. Thus death, as it comes to us and affects us now, seems to involve a contradiction between man's inner consciousness and the facts of his existence at present; it is shrunk from as something that ought not to be. It is true that, when faith has once grasped the idea of bodily death being but a transition to a better life, the anomaly disappears: but such is its aspect to the natural man: and thus we can enter into the scriptural idea of death, as it comes to us so inevitably now, being something not originally meant for man, though we may be unable to say how it would have been with him had not sin entered. (2) Though physical death, obvious to men's eyes, and not spiritual death of the soul either in this world or in the world to come, is here evidently in view (see ver. 14), yet we must bear in mind the general idea associated with the word "death" in the New Testament. It is sometimes used so as to imply more than the mere parting of the soul from the body, including in the conception of what it is all the woes and infirmities that flesh is heir to, which are its precursors in the present state of things (cf. <a href="/1_corinthians/15-31.htm">1 Corinthians 15:31</a>; <a href="/2_corinthians/4-10.htm">2 Corinthians 4:10, 12, 16</a>; <a href="/2_corinthians/6-9.htm">2 Corinthians 6:9</a>), being thus regarded also as the visible sign before our eyes of man's present alienation from the life that is in God. St. Paul, then, in the passage before us, though alleging mere natural death as sufficient evidence of sin, may be conceived as having in his view Death armed as he has been with a peculiar sting to man through all known time. The main point of his argument is that the doom recorded in Genesis as having been pronounced on Adam had obviously remained in force throughout the ages; and there is surely no difficulty in assenting to the position that the dominion of death, as it has been exercised since that doom, is evidence of its continuance, and consequently of sin. "For that all sinned" (more correctly so than, as in the Authorized Version, "all have sinned") seems to mean, not that all since Adam in their own persons committed sin, but that all sinned in him - were implicated in the sin of the progenitor (cf. ver. 15; also <a href="/1_corinthians/15-22.htm">1 Corinthians 15:22</a>, "in Adam all die;" and <a href="/2_corinthians/5-14.htm">2 Corinthians 5:14</a>, where all are said to have died to sin in the death of Christ). The doctrine of original, as distinct from actual, sin, thus intimated, has been, as is well known, the subject of much controversy since the time of Pelagius. It does not fall within the proper scope of this Commentary to discuss the theories of divines, but rather to set forth candidly what the language of the portions of Scripture commented on in itself most obviously means, viewed in the light afforded by general Scripture teaching. With respect to the passage before us, it may suffice to say: (1) That more must be understood than the mere imputation of Adam's transgression to his descendants, irrespectively of any guilt of theirs. This notion, which jars on our conception of Divine justice, is precluded by the entire drift of the earlier chapters of this Epistle, which was the actual culpability of mankind at large, and also by what follows here, sin itself being spoken of - not the imputation of it only - as being in the world after Adam, and universal too, as evidenced by the continued reign of death. All men are said to have sinned in the sin of the first transgressor, because sin was thus introduced, as a power in human nature antagonistic to God, and because this "infection of nature" has continued since. And thus . . . <a href="/commentaries/romans/5-12.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>Therefore, Διὰ (Dia) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. just as ὥσπερ (hōsper) Adverb <a href="/greek/strongs_5618.htm">Strong's 5618: </a> Just as, as, even as. From hos and per; just as, i.e. Exactly like. sin ἁμαρτία (hamartia) Noun - Nominative Feminine Singular <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. entered εἰσῆλθεν (eisēlthen) Verb - Aorist Indicative Active - 3rd Person Singular <a href="/greek/strongs_1525.htm">Strong's 1525: </a> To go in, come in, enter. From eis and erchomai; to enter. the τὸν (ton) Article - Accusative Masculine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. world κόσμον (kosmon) Noun - Accusative Masculine Singular <a href="/greek/strongs_2889.htm">Strong's 2889: </a> Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally). through δι’ (di’) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. one ἑνὸς (henos) Adjective - Genitive Masculine Singular <a href="/greek/strongs_1520.htm">Strong's 1520: </a> One. (including the neuter Hen); a primary numeral; one. man, ἀνθρώπου (anthrōpou) Noun - Genitive Masculine Singular <a href="/greek/strongs_444.htm">Strong's 444: </a> A man, one of the human race. From aner and ops; man-faced, i.e. A human being. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. death θάνατος (thanatos) Noun - Nominative Masculine Singular <a href="/greek/strongs_2288.htm">Strong's 2288: </a> Death, physical or spiritual. From thnesko; death. through διὰ (dia) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. sin, ἁμαρτίας (hamartias) Noun - Genitive Feminine Singular <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. so οὕτως (houtōs) Adverb <a href="/greek/strongs_3779.htm">Strong's 3779: </a> Thus, so, in this manner. Or (referring to what precedes or follows). also καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. death θάνατος (thanatos) Noun - Nominative Masculine Singular <a href="/greek/strongs_2288.htm">Strong's 2288: </a> Death, physical or spiritual. From thnesko; death. was passed on διῆλθεν (diēlthen) Verb - Aorist Indicative Active - 3rd Person Singular <a href="/greek/strongs_1330.htm">Strong's 1330: </a> To pass through, spread (as a report). From dia and erchomai; to traverse. to εἰς (eis) Preposition <a href="/greek/strongs_1519.htm">Strong's 1519: </a> A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases. all πάντας (pantas) Adjective - Accusative Masculine Plural <a href="/greek/strongs_3956.htm">Strong's 3956: </a> All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole. men, ἀνθρώπους (anthrōpous) Noun - Accusative Masculine Plural <a href="/greek/strongs_444.htm">Strong's 444: </a> A man, one of the human race. From aner and ops; man-faced, i.e. A human being. because ἐφ’ (eph’) Preposition <a href="/greek/strongs_1909.htm">Strong's 1909: </a> On, to, against, on the basis of, at. all πάντες (pantes) Adjective - Nominative Masculine Plural <a href="/greek/strongs_3956.htm">Strong's 3956: </a> All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole. sinned. ἥμαρτον (hēmarton) Verb - Aorist Indicative Active - 3rd Person Plural <a href="/greek/strongs_264.htm">Strong's 264: </a> Perhaps from a and the base of meros; properly, to miss the mark, i.e. to err, especially to sin. <div class="vheading">Links</div><a href="/niv/romans/5-12.htm">Romans 5:12 NIV</a> <a href="/nlt/romans/5-12.htm">Romans 5:12 NLT</a> <a href="/esv/romans/5-12.htm">Romans 5:12 ESV</a> <a href="/nasb/romans/5-12.htm">Romans 5:12 NASB</a> <a href="/kjv/romans/5-12.htm">Romans 5:12 KJV</a> <a href="//bibleapps.com/romans/5-12.htm">Romans 5:12 BibleApps.com</a> <a href="//bibliaparalela.com/romans/5-12.htm">Romans 5:12 Biblia Paralela</a> <a href="//holybible.com.cn/romans/5-12.htm">Romans 5:12 Chinese Bible</a> <a href="//saintebible.com/romans/5-12.htm">Romans 5:12 French Bible</a> <a href="/catholic/romans/5-12.htm">Romans 5:12 Catholic Bible</a> <a href="/romans/5-12.htm">NT Letters: Romans 5:12 Therefore as sin entered into the world (Rom. Ro) </a></div></div></td></tr></table></div><div id="left"><a href="/romans/5-11.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Romans 5:11"><img src="/left.png" name="lft" border="0" alt="Romans 5:11" /></a></div><div id="right"><a href="/romans/5-13.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Romans 5:13"><img src="/right.png" name="rght" border="0" alt="Romans 5:13" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>