Thematic Bible
Thematic Bible
Adam » The first man. Creation of » Temptation and sin of
Thy chief father, hath sinned, And thine interpreters, have transgressed against me;
Verse Concepts
And, Adam, was not deceived, whereas, the woman, having been wholly deceived, hath come to be, in transgression;
Verse Concepts
If I covered, like Adam, my transgressions, by hiding in my bosom mine iniquity,
Verse Concepts
But, they, like Adam, have transgressed a covenant, - There, have they dealt treacherously with me.
Verse Concepts
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; - But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. read more.
For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Christ » Life, the » Life everlasting
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Verse Concepts
death » How death entered into the world
But, now, hath Christ been raised from among the dead, - a firstfruit of them who have fallen asleep; For, since indeed, through a man, came death, through a man, also cometh the raising of the dead; For, just as, in the Adam, all die, so, also, in the Christ, shall all be made alive. read more.
But, each, in his own rank: - A firstfruit, Christ, after that, they who are the Christ's, in his presence,
But, each, in his own rank: - A firstfruit, Christ, after that, they who are the Christ's, in his presence,
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; - For, until law, sin was in the world, although sin is not reckoned when there is no law, - Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; - read more.
But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Grace » Described as » Sovereign
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Verse Concepts
Justification before God » Under the gospel » Is of grace
Being declared righteous freely by his favour through the redemption that is in Christ Jesus: -
Verse Concepts
For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed, - not unto that by the law only, but unto that also which is such by the faith of Abraham; who is father of us all, -
Verse Concepts
For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - read more.
Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Law » Why the law was given
Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: read more.
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Life » Christ » Life everlasting
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Verse Concepts
Christ the Life » Life everlasting
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Verse Concepts
Eternal life » Given » Through Christ
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Verse Concepts
For, the wages of sin, is death; but, God's gift of favour, is life age-abiding, in Christ Jesus our Lord.
Verse Concepts
Sin » How sin entered into the world
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; - For, until law, sin was in the world, although sin is not reckoned when there is no law, - Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; - read more.
But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Now, the serpent, was more crafty than any living thing of the field which Yahweh God had made, so he said unto the woman, Can it really be that God hath said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, - Of the fruit of the trees of the garden, we may eat; but of the fruit of the tree which is in the midst of the garden, God hath said Ye shall not eat of it neither shall ye touch it, - lest ye die. read more.
And the serpent said unto the woman, - Ye shall not die, For God doth know, that in the day ye eat thereof, then shall your eyes be opened, - and ye shall become like God, knowing good and evil. And, when the woman saw that the tree was good for food, and that it was desirable to the eyes and the tree was pleasant to make one knowing, then took she of the fruit thereof, and did eat, and she gave to her husband also, along with her, and he did eat. Then were opened the eyes of them both, and they knew that, naked, they were, - so they tacked together fig-leaves, and made for themselves girdles, Then heard they the sound of Yahweh God, walking to and fro in the garden at the breeze of the day, - so he hid himself - the man with his wife, from the face of Yahweh God, amid the trees of the garden. And Yahweh God called unto the man, - and said to him, Where art thou? And he said, The sound of thee, heard I in the garden, and I was afraid, for, naked, was I, so I hid myself. And he said, Who told thee that, naked, thou wast? Of the tree whereof I commanded thee not to eat, hast thou eaten? And the man said, - The woman whom thou didst put with me, she, gave me of the tree, so I did eat. Then said Yahweh God to the woman, What is this that thou hast done? And the woman said, the serpent, deceived me, so I did eat. Then said Yahweh God unto the serpent - Because thou hast done this, Accursed, art thou above every tame-beast, and above every wild-beast of the field, - on thy belly, shall thou go, and dust, shalt thou eat all the days of thy life. And enmity, will I put between thee, and the woman, and between thy seed and her seed, - He shall crush thy head, but, thou, shalt crush his heel. Unto the woman, he said, I will, increase, thy pain of pregnancy, In pain, shalt thou year children, - Yet, unto thy husband, shall be thy hinging, Though, he, rule over thee. And, to the man, he said, Because thou didst hearken to the voice of thy wife, and so didst eat of the tree as to which I commanded thee, saying, Thou shalt not eat of it, Accursed be the ground for thy sake, In pain, shalt thou eat of it, all the days of thy life; Thorn also and thistle, shall it shoot forth to thee, - when thou hast come to eat of the herb of the field: In the sweat of thy face, shalt thou eat bread, until thou return to the ground, because therefrom, wast thou taken, - For, dust, thou art, And, unto dust, shalt thou return.
And the serpent said unto the woman, - Ye shall not die, For God doth know, that in the day ye eat thereof, then shall your eyes be opened, - and ye shall become like God, knowing good and evil. And, when the woman saw that the tree was good for food, and that it was desirable to the eyes and the tree was pleasant to make one knowing, then took she of the fruit thereof, and did eat, and she gave to her husband also, along with her, and he did eat. Then were opened the eyes of them both, and they knew that, naked, they were, - so they tacked together fig-leaves, and made for themselves girdles, Then heard they the sound of Yahweh God, walking to and fro in the garden at the breeze of the day, - so he hid himself - the man with his wife, from the face of Yahweh God, amid the trees of the garden. And Yahweh God called unto the man, - and said to him, Where art thou? And he said, The sound of thee, heard I in the garden, and I was afraid, for, naked, was I, so I hid myself. And he said, Who told thee that, naked, thou wast? Of the tree whereof I commanded thee not to eat, hast thou eaten? And the man said, - The woman whom thou didst put with me, she, gave me of the tree, so I did eat. Then said Yahweh God to the woman, What is this that thou hast done? And the woman said, the serpent, deceived me, so I did eat. Then said Yahweh God unto the serpent - Because thou hast done this, Accursed, art thou above every tame-beast, and above every wild-beast of the field, - on thy belly, shall thou go, and dust, shalt thou eat all the days of thy life. And enmity, will I put between thee, and the woman, and between thy seed and her seed, - He shall crush thy head, but, thou, shalt crush his heel. Unto the woman, he said, I will, increase, thy pain of pregnancy, In pain, shalt thou year children, - Yet, unto thy husband, shall be thy hinging, Though, he, rule over thee. And, to the man, he said, Because thou didst hearken to the voice of thy wife, and so didst eat of the tree as to which I commanded thee, saying, Thou shalt not eat of it, Accursed be the ground for thy sake, In pain, shalt thou eat of it, all the days of thy life; Thorn also and thistle, shall it shoot forth to thee, - when thou hast come to eat of the herb of the field: In the sweat of thy face, shalt thou eat bread, until thou return to the ground, because therefrom, wast thou taken, - For, dust, thou art, And, unto dust, shalt thou return.
But, now, hath Christ been raised from among the dead, - a firstfruit of them who have fallen asleep; For, since indeed, through a man, came death, through a man, also cometh the raising of the dead; For, just as, in the Adam, all die, so, also, in the Christ, shall all be made alive. read more.
But, each, in his own rank: - A firstfruit, Christ, after that, they who are the Christ's, in his presence, Afterwards, the end - whensoever he delivereth up the kingdom unto his God and Father, whensoever he shall bring to nought all rule and all authority and power; For he must needs reign, until he shall put all his enemies under his feet: As a last enemy, death, is to be destroyed; For - He put, all things, in subjection under his feet. But, whensoever it shall be said - all things are in subjection! - it is evident that it means, - Except him who did put into subjection, unto him, the all things - But whensoever have been put into subjection, unto him, the all things, then, the Son himself, alsoshall be put in subjection unto him who put in subjection, unto him, the all things, - that, God, may be, all things in all.
But, each, in his own rank: - A firstfruit, Christ, after that, they who are the Christ's, in his presence, Afterwards, the end - whensoever he delivereth up the kingdom unto his God and Father, whensoever he shall bring to nought all rule and all authority and power; For he must needs reign, until he shall put all his enemies under his feet: As a last enemy, death, is to be destroyed; For - He put, all things, in subjection under his feet. But, whensoever it shall be said - all things are in subjection! - it is evident that it means, - Except him who did put into subjection, unto him, the all things - But whensoever have been put into subjection, unto him, the all things, then, the Son himself, alsoshall be put in subjection unto him who put in subjection, unto him, the all things, - that, God, may be, all things in all.