Christianity, Part 10

There are 10 occurrences of πάντας in Romans [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ll consider seven of them in some detail. The first occurrence is probably universal (Romans 3:9 ESV):

What then? Are we Jews any better off? No, not at all. For we have already charged that all (πάντας), both Jews and Greeks, are under sin,

I might argue that πάντας was limited here by both Jews and Greeks (Ἰουδαίους τε καὶ ῞Ελληνας) to those people living around the Mediterranean Sea at the time Paul wrote his letter to Roman believers. The context argues against it. I’ve never heard anyone make that argument. But consider what Jesus said (Luke 5:32 ESV):

I have not come to call the righteous but sinners to repentance (μετάνοιαν, a form of μετάνοια).

If I refuse to take this as evidence of the existence of righteous people Jesus did not come to call, I am likely to take righteous (δικαίους) as his rhetorical contrast to sinners (ἁμαρτωλοὺς), the all He came to callto repentance. This is especially true if I remember Peter (2 Peter 3:9 ESV [Table]):

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).

For there is no distinction [Table], Paul clarified, for all (πάντες, another form of πᾶς) have sinned and fall short of the glory of God.2 This leads to the next occurrence of πάντας in Romans, but it is prefaced by a discussion I call the limit of the law (Romans 3:19, 20 ESV).

Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified (οὐ δικαιωθήσεται πᾶσα σὰρξ) in his sight, since through the law comes knowledge of sin.

I did alright as an atheist as long as I was willing to consider myself evil. I was playing kind of a word game, since I had already “decided that what God said was evil was at least potentially good, and what God said was good was probably generally evil.”3 Paul’s “limit of the law” became important to me eventually because:4

When I wanted to consider myself good again I invented “more realistic” rules than yehôvâh’s to obey. I failed to obey them. So I made “even more realistic” rules. Eventually my standards were so low even I realized they were unworkable. And I still wasn’t keeping them!

When I returned to faith I knew my own limitations but still expected Jesus to help me to have a righteousness of my own that comes from the law,5 my obedience to the law, that is. He wouldn’t help me do that. He helped me to believe my own experience and Paul’s writing instead: by works of the law no human being will be justified in his sight,6 since through the law comes knowledge of sin.7 Only then was I ready to receive the righteousness of God (Romans 3:21-26 ESV).

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all (πάντας) who believe. For there is no distinction [Table]: for all (πάντες) have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus [Table].

Here πάντας is clearly limited by τοὺς πιστεύοντας (ESV: who believe). Of all the sinners who have ever lived on earth only those who believe have the righteousness of God through faith in Jesus Christ.8 And since the total number of sinners is equal to the total number of people except for Jesus Christ, of all the other people who have ever lived on earth only those who believe are justified by [God’s] grace as a gift, through the redemption that is in Christ Jesus.9 That’s where I began my own journey, so that’s where I’ll begin here.

Given my history, that was a heavy burden for my faith to bear. I should point out that πιστεύοντας (ESV: believe) is in the present tense, which has a now and forever aspect to it. Jesus warned his disciples (Matthew 24:9-14 ESV):

Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

For a while, I relied on my faith to accomplish all of this, believing my faith was faith in Jesus Christ10 despite the fact that He wouldn’t help me to have a righteousness of my own that comes from the law.11 I had noticed that the word in in the phrase faith in Jesus Christ was not actually a preposition in Greek: πίστεως |Ἰησοῦ| Χριστοῦ. I even questioned why the genitive case was translated faith in Jesus Christ when of would have been a more normal translation. Still, the faith of Jesus Christ didn’t resonate with me until Peter’s stroll on the Sea of Galilee rocked my world. After that I wanted “to depend on Jesus’ faith. He has the faith to stand on the water and hold Peter up as well.”12 Then I heard (Romans 3:21-24 NET):

But now apart from the law the righteousness of God (although it is attested by the law and the prophets) has been disclosed—namely, the righteousness of God through the faithfulness of Jesus Christ for all (πάντας) who believe. For there is no distinction [Table], for all have sinned and fall short of the glory of God. But they are justified freely by his grace through the redemption that is in Christ Jesus.

A lengthy note (27) in the NET explained the translators’ choice for πίστεως |Ἰησοῦ| Χριστοῦ, the faithfulness of Jesus Christ. Though a “decision is difficult here” and “the grammar is not decisive,” my own experience of Jesus’ faithfulness was sufficient to persuade me that the one who wrote, I have been crucified with Christ, and it is no longer I who live, but Christ lives in me,13 would encourage sinners to believe in the faithfulness of Jesus Christ rather than faith in Jesus Christ, to rely wholly on Him rather than some ephemeral thing they conjure in their own minds.

The next three occurrences of πάντας follow (Romans 5:12-21 ESV).

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all (πάντας) men because all (πάντες) sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam [Genesis 3:1-24], who was a type of the one who was to come [Table].

But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

Therefore, as one trespass led to condemnation for all (πάντας) men, so one act of righteousness leads to justification and life for all (πάντας) men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

The first occurrence of πάντας here is limited by men (ἀνθρώπους, a form of ἄνθρωπος), human beings created male and female rather than ἄνδρας (a form of ἀνήρ), men as distinct from women or boys. But the point is that death spread to all (πάντας) people because all (πάντες) sinned.14

It’s in this light that I want to consider Paul’s usage of forms of the adjective πολύς (Romans 5:15b ESV).

For if many (πολλοὶ, a form of πολύς) died through one man’s trespass, much (πολλῷ, another form of πολύς) more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many (πολλοὺς, another form of πολύς).

The first many was οἱ (a form of ) πολλοὶ, and can be legitimately translated “these many” or “those many,” referring back to all (πάντας): For if [these] many died through one man’s trespass. The next clause is related to the first one by πολλῷ μᾶλλον, much more (ESV). So, the second clause grows much more from the first: much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. The Greek words translated for many were εἰς τοὺς πολλοὺς, which could legitimately be translated “for these many” or “for those many,” referring immediately back to οἱ πολλοὶ (“these many” or “those many”) who died (ἀπέθανον, a form of ἀποθνήσκω).

I think the cleverness of the usage of forms of πολύς here is directly attributable to Paul’s knowledge that though Jesus died He was exempt from the all (πάντες) who sinned, and though Enoch and Elijah sinned, they were exempt from the all (πάντας) who died. But I seriously doubt that Paul or the Holy Spirit considered that the many (τοὺς πολλοὺς) for whom the grace of God and the free gift by the grace of that one man Jesus Christ abounded was a quantity significantly less than the many (οἱ πολλοὶ) who died through one man’s trespass.

The next occurrence of πάντας was also limited by men: Therefore, as one trespass led to condemnation for all (πάντας) men.15 Here, too, men was ἀνθρώπους not ἄνδρας. This is a reference to all people, even Jesus: For our sake [God] made him to be sin who knew no sin, so that in him we might become16 the righteousness of God.17

And the next occurrence of πάντας is like the previous one: so one act of righteousness leads to justification and life for all (πάντας) men.18 It’s a fairly straightforward statement for any who have ears to hear. Granted, those who believe in the faithfulness of Jesus Christ may find it easier to hear than those who believe in faith in Jesus Christ.

Paul switched from πάντας to the adjective πολλοὶ again to continue his discussion: For as by the one man’s disobedience the many (οἱ πολλοί) were made sinners.19 “These many” or “those many” who were made sinners refers back to the all for whom one trespass led to condemnation. I’m assuming οἱ πολλοί gave Paul and the Holy Spirit the latitude to exclude Jesus from the category sinners (ἁμαρτωλοὶ). The next clause continues: so by the one man’s obedience the many (οἱ πολλοί) will be made righteous,20 the same many who were made sinners.

And again, this is easier to hear if one believes it will be accomplished by the faithfulness of Jesus Christ rather than by faith in Jesus Christ. Though God made (ἐποίησεν) him to be sin, I assume that οἱ πολλοί gave Paul and the Holy Spirit the latitude to exempt Jesus from any necessity of being made (κατασταθήσονται) righteous in the future.

The last two occurrences of πάντας that I’ll consider in this essay follow (Romans 11:29-32 ESV):

For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all (τοὺς πάντας) to disobedience, that he may have mercy21 on all (τοὺς πάντας).

Here τοὺς πάντας could be legitimately translated “these all” or “those all.” This reminds me of a snowball gaining mass and momentum as it rolls downhill. If God shows mercy to someone as disobedient as I have been, it only gives Him more latitude to show mercy to someone as disobedient as you have been, and on, and on, and on, and on. And I, when I am lifted up from the earth, Jesus said, will draw all people to myself.22

This exercise, however, has made it quite clear to me that all of these things are easier to hear if one believes in the faithfulness of Jesus Christ. They are almost impossible to hear if one believes faith in Christ is the personal achievement that justifies one before God.

The table mentioned above follows.

Occurrences of πάντας in Romans

Reference

NET Parallel Greek

ESV
Romans 3:9 προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ ῞Ελληνας πάντας ὑφ᾿ ἁμαρτίαν εἶναι For we have already charged that all, both Jews and Greeks, are under sin,
Romans 3:22

δικαιοσύνη δὲ θεοῦ διὰ πίστεως |Ἰησοῦ| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας

the righteousness of God through faith in Jesus Christ for all who believe.

Romans 5:12 οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν so death spread to all men
Romans 5:18 ὡς δι᾿ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα as one trespass led to condemnation for all men
οὕτως καὶ δι᾿ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς so one act of righteousness leads to justification and life for fall men.
Romans 10:12

πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν

bestowing his riches on all who call on him

Romans 11:32 συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν For God has consigned all to disobedience
ἵνα τοὺς πάντας ἐλεήσῃ that he may have mercy on all.
Romans 16:15

τοὺς σὺν αὐτοῖς πάντας ἁγίους

the brothers who are with them.

Romans 16:19 ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο your obedience is known to all

1 John 12:32 (ESV)

2 Romans 3:22b, 23 (ESV)

5 Philippians 3:9a (ESV)

7 Romans 3:20 (ESV)

8 Romans 3:22a (ESV) Table

9 Romans 3:24 (ESV)

10 Romans 3:22b (ESV) Table

11 Philippians 3:9a (ESV)

13 Galatians 2:20a (NET)

14 Romans 5:12b (ESV)

15 Romans 5:18a (ESV)

16 Both γινωμεθα (Stephanus Textus Receptus) and γενώμεθα (NET parallel Greek text, NA28 and Byzantine Majority Text) are 1st person plural verbs in the subjunctive mood, hence the translation we might become (ESV). But this is a result clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

17 2 Corinthians 5:21 (ESV) Table

18 Romans 5:18b (ESV)

19 Romans 5:19a (ESV)

20 Romans 5:19b (ESV)

21 The Greek word translated he may have mercy was ἐλεήσῃ, a 3rd person singular form of ἐλεέω in the subjunctive mood. This is, however, a result or purpose clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

22 John 12:32 (ESV)

Romans, Part 24

Much more then, Paul continued, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from God’s wrath (ὀργῆς, a form of ὀργή).1  I had a tendency to think of this as present or future wrath.  That may also be true, but as he continued his discussion of how sin entered the world and how the Lord Jesus’ one righteous act was the agency through which came righteousness leading to life for all people,2 it is evident that the past tense of the wrath revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness3 was on Paul’s mind.

So, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from 1) the impure desires of human hearts,4 2) dishonorable passions,5 and 3) depraved minds,6 as well as the sins associated with God’s wrath in Romans 1:18-32For if while we were enemies we were reconciled (κατηλλάγημεν, a form of καταλλάσσω) to God through the death of his Son, how much more, since we have been reconciled (καταλλαγέντες, another form of καταλλάσσω), will we be saved by his life?7  Though I may be reading too much into the text I think it is possible to gauge Paul’s progress through his troubles and affliction by the word translated reconciled above.

To the married I give this command – not I, but8 the Lord – a wife should not divorce a husband (but if she does, let her remain unmarried, or be reconciled [καταλλαγήτω, another form of καταλλάσσω] to her husband), and a husband should not divorce his wife.9  Here in 1 Corinthians reconciliation seems almost like the second best choice to remaining unmarried if a wife divorces her husband.  This I assume was written before Romans.  After Romans, in 2 Corinthians, I encounter the word translated reconciled again (2 Corinthians 5:17-21 NET).

So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come! [TableAnd all these things are from God who reconciled (καταλλάξαντος, another form of καταλλάσσω) us to himself through Christ, and who has given us the ministry of reconciliation (καταλλαγῆς, a form of καταλλαγή) [Table].  In other words, in Christ God was reconciling (κκαταλλάσσων, another form of κκαταλλάσσω) the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation (καταλλαγῆς, a form of καταλλαγή).  Therefore we are ambassadors for Christ, as though God were making His plea through us.  We plead with you on Christ’s behalf, “Be reconciled (καταλλάγητε, another form of καταλλάσσω) to God!”  God made the one who did not know (γνόντα, a form of γινώσκω) sin to be sin for us, so that in him we would become the righteousness (δικαιοσύνη) of God [Table].

Not only this, Paul continued in Romans, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation (καταλλαγὴν, another form of καταλλαγή).10  I don’t see any particular problem with reading Paul’s attitude toward our reconciliation with God back into the reconciliation of a wife with her husband.

So then, Paul continued, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned11  Thus began a contrast between Adam and Jesus.  A similar contrast can be found in 1 Corinthians 15.  In fact the contrasting mate to this opening statement is found there rather than in Romans.

Adam

Jesus

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…

Romans 5:12 (NET)

[the Lord Jesus] must reign until he has put all his enemies under his feet [Table].  The last enemy to be eliminated is death.

1 Corinthians 15:25, 26 (NET)

Paul’s rationale for this particular contrast is more apparent in 1 Corinthians.

Adam

Jesus

For since death12 came through a man…

1 Corinthians 15:21a (NET)

…the resurrection of the dead also came through a man.

1 Corinthians 15:21b (NET)

In his letter to the Romans Paul veered away a bit from this same presentation.  First, he offered the following explanation (Romans 5:13, 14 NET):

…for before the law was given, sin was in the world, but there is no accounting (ἐλλογεῖται, a form of ἐλλογέω) for sin when there is no law.  Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed Table.

In other words, not everyone transgressed the specific command God gave to Adam alone before Eve was created, You may freely eat fruit from every tree of the orchard [Table] (including the tree of life), but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die [Table].13  After Adam disobeyed God and gained knowledge of evil he had sons and daughters in his own likeness, according to his image.14

But the gracious gift (i.e., reconciliation) is not like the transgression,15 Paul returned to his contrast of Adam and Jesus.

Adam

Jesus

For if the many died through the transgression of the one man…

Romans 5:15b (NET)

…how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Romans 5:15c (NET)

And the gift is not like the one who sinned.16

Adam

Jesus

For judgment, resulting from the one transgression, led to condemnation…

Romans 5:16b (NET)

…but the gracious gift from the many failures led to justification.

Romans 5:16c (NET)

For if, by the transgression of the one man, death reigned through the one…

Romans 5:17a (NET)

…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!

Romans 5:17b (NET)

Consequently, just as condemnation for all people came through one transgression…

Romans 5:18a (NET)

…so too through the one righteous act came righteousness leading to life for all people.

Romans 5:18b (NET)

For just as through the disobedience of the one man many were made sinners…

Romans 5:19a (NET)

…so also through the obedience of one man many will be made righteous.

Romans 5:19b (NET)

Now the law came in, Paul explained, so that the transgression (i.e., the breaking of specific commandments as Adam did) may increase, but where sin increased, grace multiplied all the more17

Adam

Jesus

…so that just as sin reigned in death…

Romans 5:21a (NET)

…so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 5:21b (NET)

Eternal life can be a difficult concept for those of us socialized in the value and necessity of death.  Perhaps the easiest way to present that socialization is through the 2011 film “In Time.”  Henry Hamilton (Matt Bomer) served as the objective character in the movie and presented the normative assumption, “Everyone can’t live forever.  Where would we put them?”  Sylvia Weis (Amanda Seyfried), the convert from the dark side concurred, “We’re not meant to live forever.”  Her father Philippe (Vincent Kartheiser) said, “everyone wants to live forever,” but in his role as the personification of evil that meant only foolish people want this, and that desire will always keep evil men like Philippe Weis in power.  Philippe quipped, “for a few to be immortal, many must die.”  And the protagonist Will Salas (Justin Timberlake) countered, “No one should be immortal if even one person has to die.”

Paul, however, paired eternal life with the gift of God’s credited righteousness.  Once God’s righteousness begins to take root and flourish in one the possibility and desirability of eternal life (not mere immortality) become obvious.  This same contrast in 1 Corinthians complements the contrast in Romans.

Adam

Jesus

For just as in Adam all die…

1 Corinthians 15:22a (NET)

…so also in Christ all will be made alive.

1 Corinthians 15:22b (NET)

The first man, Adam, became a living person”…

1 Corinthians 15:45a (NET)

…the last Adam became a life-giving spirit.

1 Corinthians 15:45b (NET)

Here I can relate this contrast to Jesus’ explanation to Nicodemus, I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God [Table].  What is born of the flesh is flesh, and what is born of the Spirit is spirit.  Do not be amazed that I said to you, “You must all be born from above.”18

 

Addendum: March 28, 2024
According to a note (27) in the NET, Paul quoted from Genesis 2:7 in 1 Corinthians 15:45. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

1 Corinthians 15:45a (NET Parallel Greek)

Genesis 2:7b (Septuagint BLB) Table

Genesis 2:7b (Septuagint Elpenor)

ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

1 Corinthians 15:45a (NET)

Genesis 2:7b (NETS)

Genesis 2:7b (English Elpenor)

The first man, Adam, became a living person the man became a living being the man became a living soul

Tables comparing the Greek of 1 Corinthians 7:10 and 15:21 in the NET and KJV follow.

1 Corinthians 7:10 (NET)

1 Corinthians 7:10 (KJV)

To the married I give this command—not I, but the Lord—a wife should not divorce a husband nd unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

1 Corinthians 7:10 (NET Parallel Greek)

1 Corinthians 7:10 (Stephanus Textus Receptus)

1 Corinthians 7:10 (Byzantine Majority Text)

Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι

1 Corinthians 15:21 (NET)

1 Corinthians 15:21 (KJV)

For since death came through a man, the resurrection of the dead also came through a man. For since by man came death, by man came also the resurrection of the dead.

1 Corinthians 15:21 (NET Parallel Greek)

1 Corinthians 15:21 (Stephanus Textus Receptus)

1 Corinthians 15:21 (Byzantine Majority Text)

ἐπειδὴ γὰρ δι᾿ ἀνθρώπου θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων

1 Romans 5:9 (NET)

7 Romans 5:10 (NET)

9 1 Corinthians 7:10, 11 (NET)

10 Romans 5:11 (NET)

11 Romans 5:12 (NET)

12 The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding death. The NET parallel Greek text and NA28 did not.

13 Genesis 2:16, 17 (NET)

14 Genesis 5:3 (NET) Table

16 Romans 5:16a (NET)

17 Romans 5:20 (NET)

18 John 3:5-7 (NET) Table