Romains 5
7 traductions · lu à travers 12 traditions.
NCB · Nouvelle Bible du Consensus
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Ce sur quoi les traditions s’accordent
Across all families, Christians universally affirm that tribulation is a divine instrument designed to cultivate endurance, proven character, and hope in the believer. Several traditions also emphasize that the objective fact of Christ dying for the ungodly provides foundational assurance of final salvation, while some traditions highlight how Christ's obedience as the Second Adam fundamentally heals corrupted human nature to reverse the ontological damage of the Fall. However, the exact nature… Connectez-vous pour lire le consensus complet →
Là où les traditions diffèrent
Justification is apprehended by faith alone, apart from human works.
lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; restorationist: DENY
The phrase 'justified by faith' encompasses a comprehensive, active obedience to the gospel, including repentance and baptism.
lutheran: DENY; reformed: DENY; restorationist: AFFIRM
Justification involves the inward infusion of sanctifying grace and spiritual renewal, rather than a purely forensic declaration.
catholic: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: DENY; anabaptist: AFFIRM; adventist: AFFIRM
Christ's perfect, active obedience is imputed to believers as the legal basis for their justification.
catholic: DENY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; anabaptist: QUALIFY
Adam acted as the federal head of humanity, such that the guilt of his first sin is immediately imputed to all his natural descendants.
catholic: QUALIFY; orthodox: DENY; oriental-orthodox: DENY; lutheran: QUALIFY; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; anabaptist: DENY; restorationist: DENY
Humanity inherited mortality and a corrupted nature from Adam, but not his personal moral guilt.
catholic: DENY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: DENY; restorationist: QUALIFY
Spiritual condemnation results exclusively from an individual's personal, volitional transgressions.
catholic: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: DENY; anabaptist: AFFIRM; restorationist: AFFIRM
The phrase 'because all sinned' indicates that inherited mortality and weakness inevitably cause all humanity to commit personal sins.
catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY; baptist: QUALIFY
Children are not condemned by original sin because sin is not imputed to them until they reach an age of accountability.
catholic: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; methodist: DENY; anabaptist: AFFIRM; restorationist: AFFIRM
Christ's free gift of grace universally removes the condemnation of original sin for all infants.
catholic: DENY; reformed: DENY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: DENY
Infants inherit a state of moral guilt from Adam that must be remitted through the sacrament of baptism.
catholic: AFFIRM; orthodox: DENY; oriental-orthodox: DENY; anglican: AFFIRM; methodist: DENY; anabaptist: DENY; restorationist: DENY
The primary purpose of infant baptism is to rescue the child from the inherited domain of mortality and corruption, rather than to remit imputed guilt.
catholic: DENY; orthodox: AFFIRM; anabaptist: DENY
The superabounding grace of Christ provides universal prevenient grace to all humanity, restoring their moral agency.
reformed: DENY; methodist: AFFIRM
Comment chaque tradition l’interprète
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Catholic
Paul explains the immediate consequences of justification by faith: peace with God, access to grace, and a resilient hope that transforms the experience of suffering (vv. 1-5). This hope is grounded in the objective historical act of God's love demonstrated when Christ died for the ungodly (vv. 6-11). Paul then shifts to a sweeping historical-theological contrast between two representative figures, Adam and Christ (vv. 12-21). He argues that just as sin, condemnation, and death entered the world and spread to all humanity through one man's disobedience, the grace of God and the gift of righteousness superabound to the many through the obedience of the one man, Jesus Christ, thereby bringing justification and eternal life. Reception: Romans 5 is a cornerstone of Catholic dogmatic theology regarding original sin and justification, integrating both Latin and Eastern emphases. For the doctrine of Original Sin, verse 12 is paramount. The Latin tradition, crystallized by Augustine and reading the Vulgate's translation ('in whom all sinned'), interprets this as the transmission of an inherited state of sin and guilt from Adam to all humanity. The Council of Trent dogmatized this reading. Conversely, the Eastern Catholic tradition, drawing on Greek Fathers like John Chrysostom, reads the Greek text ('because all sinned') with an emphasis on humanity inheriting mortality and corruption from Adam, a state of weakness from which personal sins inevitably flow. The Catholic communion embraces both the juridical focus of the West and the mortality focus of the East as complementary expressions of the Fall. Regarding justification, verses 5 and 19 definitively shape the Catholic rejection of purely forensic imputation. Augustine and the Council of Trent insist that the love of God being 'poured into our hearts by the Holy Spirit' (v. 5) demonstrates that justification involves the actual infusion of sanctifying grace (charity) which inwardly renews the soul, truly making believers righteous (v. 19). Furthermore, Irenaeus of Lyons utilizes the Adam-Christ typology (vv. 14-21) to articulate the doctrine of recapitulation, wherein Christ, the New Adam, reverses the disobedience of the first Adam through His perfect obedience.
Eastern Orthodox
In this chapter, Paul outlines the consequences of justification by faith, beginning with peace with God, the pouring out of the Holy Spirit, and the ability to rejoice in sufferings because they produce hope and proven character (5:1-5). He emphasizes the unmerited nature of this salvation, noting that Christ died for humanity while they were still weak, ungodly sinners, and enemies (5:6-11). Paul then introduces a macro-historical typology contrasting Adam and Christ. Through one man, Adam, sin entered the world, and death through sin, spreading to all (5:12-14). However, the free gift of Christ surpasses the trespass of Adam; where Adam's disobedience brought condemnation and the reign of death, Christ's obedience brings abundant grace, justification, and the reign of eternal life (5:15-21). Reception: Eastern Orthodox theology receives Romans 5—particularly verse 12—as the foundational text for its doctrine of 'ancestral sin' (προπατορικὸν ἁμάρτημα), explicitly distinguishing its reading from the Western Augustinian doctrine of 'original sin.' The theological divergence hinges on the Greek phrase 'eph' ho' (ἐφ' ᾧ) in 5:12. Whereas the Latin West, following the Vulgate ('in quo'), often read this as 'in whom [Adam] all sinned,' leading to a doctrine of inherited, imputed guilt, the Greek Fathers consistently read 'eph' ho' to mean 'because' or 'on the basis of [which].' John Chrysostom reads 5:12 to mean that humanity inherited Adam's consequence—mortality and corruption—rather than his personal guilt. Because human nature became subject to death, all subsequent humans are born into a condition of mortality and weakness, which inevitably leads them to commit personal sins. Cyril of Alexandria uses the analogy of a diseased root to explain how Adam's disobedience infected the entire human race with corruption, without transferring moral culpability to infants. Consequently, the Orthodox tradition reads the Adam-Christ typology (5:15-21) primarily through an ontological and therapeutic lens rather than a strictly juridical one. The fundamental enemy is the 'reign of death' (5:14, 17). Christ, as the New Adam, does not merely satisfy a legal debt but assumes corruptible human nature to heal it, overthrowing death so that 'grace might reign through righteousness to eternal life' (5:21).
Oriental Orthodox
In this chapter, Paul outlines the consequences of justification by faith, beginning with peace with God, the Holy Spirit's presence, and a resilient hope that allows believers to rejoice even in sufferings. He then transitions to a grand typological argument contrasting Adam and Christ. Through one man (Adam), sin and death entered the world, resulting in universal condemnation; but through one man (Jesus Christ), an overabounding grace and a free gift of righteousness have been given, leading to justification and eternal life. Reception: The Oriental Orthodox tradition receives Romans 5 as a master text for its incarnational and ontological soteriology. Unlike Augustinian traditions that often read verse 12 as teaching the imputation of Adam's personal guilt to all humanity, the Alexandrian and Syriac traditions emphasize the inheritance of corruption and mortality. Cyril of Alexandria, in his 'Commentary on Romans', argues from Romans 5:12 that human nature itself became diseased in Adam; humanity inherits a mortal state prone to sin, rather than bearing the legal guilt of Adam's specific transgression. For Cyril and the wider miaphysite tradition, verses 18-19 necessitate the Incarnation: to heal this corrupted nature, the Word had to truly become flesh, acting as the Second Adam so that His single, unified divine-human obedience could reverse the disobedience of the first Adam. Furthermore, Athanasius of Alexandria heavily utilizes the concept of the 'reign of death' (vv. 14, 17) in 'On the Incarnation', emphasizing that Christ's voluntary death and resurrection were the only means to overthrow this reign and restore incorruptibility to humanity.
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Le même chapitre dans 7 traductions du domaine public.
WEB · World English Bible
1Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 2through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 3Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance; 4and perseverance, proven character; and proven character, hope; 5and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us. 6For while we were yet weak, at the right time Christ died for the ungodly. 7For one will hardly die for a righteous man. Yet perhaps for a good person someone would even dare to die. 8But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we will be saved from God’s wrath through him. 10For if while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 11Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 12Therefore, as sin entered into the world through one man, and death through sin, so death passed to all men because all sinned. 13For until the law, sin was in the world; but sin is not charged when there is no law. 14Nevertheless death reigned from Adam until Moses, even over those whose sins weren’t like Adam’s disobedience, who is a foreshadowing of him who was to come. 15But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound to the many. 16The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift followed many trespasses to justification. 17For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 18So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 19For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous. 20The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly, 21that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
KJV · King James Version
1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4And patience, experience; and experience, hope: 5And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. 12Wherefore, 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: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. 15But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
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Connectez-vous pour comparer les 7 →Différences qui changent le sens (65)
- v1 [textual]: whether the verb is indicative ('we have') or hortatory subjunctive ('let us have') — “we” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “let us” (DRC)
- v1 [lexical]: phrasing of the prepositional relationship of peace to God — “with” (WEB, KJV, ASV, WEBSTER, DRC) vs “toward” (YLT) vs “towards” (DARBY)
- v2 [lexical]: the preposition indicating agency or instrumentality — “By” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV, YLT)
- v2 [lexical]: phrasing of the preposition governing the word 'faith' — “by” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “through” (DRC)
- v2 [lexical]: whether to translate as 'grace' or 'favor', and the phrasing of the relative pronoun — “in which” (WEB, YLT, WEBSTER) vs “grace wherein” (KJV, ASV, DRC) vs “favour in which” (DARBY)
- v3 [stylistic]: the demonstrative pronoun or adverb referring to the previous statement — “so” (KJV, ASV, YLT, WEBSTER, DRC) vs “this” (WEB) vs “that” (DARBY)
- v3 [lexical]: whether to translate the verb as 'glory', 'rejoice', or 'boast', and the noun as 'tribulations' or 'sufferings' — “glory in tribulations also” (KJV, WEBSTER) vs “rejoice in our sufferings” (WEB) vs “also rejoice our” (ASV) vs “also boast the” (YLT) vs “also boast” (DARBY) vs “also” (DRC)
- v3 [lexical]: the translation of the term for enduring through trials — “tribulation worketh patience” (KJV, WEBSTER, DRC) vs “suffering produces perseverance” (WEB) vs “stedfastness” (ASV) vs “the doth work endurance” (YLT) vs “works endurance” (DARBY)
- v4 [lexical]: the translation of the resulting quality from endurance — “patience experience” (KJV, WEBSTER) vs “perseverance proven character” (WEB) vs “stedfastness approvedness” (ASV) vs “the endurance” (YLT) vs “endurance” (DARBY) vs “trial” (DRC)
- v4 [lexical]: the translation of the noun indicating a tested or proven state — “experience” (KJV, DARBY, WEBSTER) vs “proven character” (WEB) vs “approvedness” (ASV) vs “the” (YLT) vs “trial” (DRC)
- v5 [lexical]: how to translate the verb describing the effect of hope — “maketh not ashamed” (KJV, WEBSTER) vs “doesn’t disappoint us” (WEB) vs “putteth to shame” (ASV) vs “doth make” (YLT) vs “does make” (DARBY) vs “confoundeth” (DRC)
- v5 [lexical]: preposition indicating the agency of the Holy Spirit — “by” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV, YLT)
- v5 [interpretive]: whether the Holy Spirit is referred to with a personal pronoun ('who') or an impersonal/relative pronoun ('which'/'that') — “Spirit who was” (WEB) vs “Ghost which is” (KJV) vs “Spirit was” (ASV) vs “Spirit that hath been” (YLT) vs “Spirit has been” (DARBY) vs “Spirit” (WEBSTER) vs “who” (DRC)
- v5 [stylistic]: the preposition indicating direction or reception — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
- v7 [stylistic]: phrasing of the adverb indicating likelihood — “scarcely” (KJV, ASV, YLT, DARBY, WEBSTER) vs “one will hardly die” (WEB) vs “scarce” (DRC)
- v7 [lexical]: translation of the term for a righteous or just person — “a righteous” (WEB, KJV, ASV, YLT, WEBSTER) vs “the just” (DARBY) vs “just” (DRC)
- v7 [grammatical]: the presence and translation of the article before 'good man' — “a” (WEB, KJV, WEBSTER, DRC) vs “the” (ASV) vs “for the” (YLT) vs “perhaps for the” (DARBY)
- v7 [stylistic]: phrasing of the indefinite pronoun for the person willing to die — “man some would even” (KJV, WEBSTER) vs “one” (ASV, DRC) vs “person someone” (WEB) vs “perhaps one also doth” (YLT) vs “one might also” (DARBY)
- v8 [stylistic]: verb tense and phrasing for the act of commending — “commendeth” (KJV, ASV, WEBSTER, DRC) vs “commends” (WEB, DARBY) vs “doth commend” (YLT)
- v8 [lexical]: whether to translate the term as 'love' or 'charity', and how to phrase God's possession of it — “own” (WEB, ASV) vs “love toward” (KJV) vs “own to” (YLT) vs “to” (DARBY) vs “towards” (WEBSTER) vs “charity towards” (DRC)
- v8 [grammatical]: translation of the verb for Christ's death and the placement of the temporal phrase — “Christ died for us” (WEB, KJV, ASV, WEBSTER) vs “did die” (YLT) vs “has” (DARBY) vs “according to the time” (DRC)
- v9 [grammatical]: translation of the participle for being justified and the connective adverb — “more then being” (WEB, KJV, ASV, WEBSTER) vs “having been declared righteous” (YLT) vs “rather therefore having been” (DARBY) vs “therefore” (DRC)
- v9 [interpretive]: how to translate the preposition governing the blood of Christ — “justified by” (WEB, KJV, ASV, WEBSTER, DRC) vs “in” (YLT) vs “in the power of” (DARBY)
- v9 [stylistic]: modal auxiliary indicating future certainty — “we shall” (KJV, YLT, DARBY, WEBSTER) vs “we” (ASV, DRC) vs “will” (WEB)
- v9 [interpretive]: whether to explicitly supply 'God's' to clarify whose wrath is meant — “from wrath through him” (KJV, WEBSTER, DRC) vs “God’s” (WEB) vs “the of God” (ASV) vs “from the wrath” (YLT) vs “by him” (DARBY)
- v10 [grammatical]: how to translate the circumstantial participle regarding being enemies — “when we were” (KJV, WEBSTER, DRC) vs “while” (WEB, ASV) vs “being” (YLT, DARBY)
- v10 [grammatical]: whether to translate the verb as simple past or present perfect — “were” (WEB, KJV, ASV, WEBSTER, DRC) vs “have been” (YLT, DARBY)
- v10 [lexical]: preposition indicating the agency of the death — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
- v10 [grammatical]: translation of the passive participle for being reconciled — “more being” (WEB, KJV, ASV, WEBSTER, DRC) vs “having been” (YLT) vs “rather having been” (DARBY)
- v10 [stylistic]: modal auxiliary for the future passive verb — “we shall” (KJV, YLT, DARBY, WEBSTER) vs “we” (ASV, DRC) vs “will” (WEB)
- v10 [interpretive]: preposition denoting the relationship to his life — “by” (WEB, KJV, ASV, WEBSTER, DRC) vs “in” (YLT) vs “in the power of” (DARBY)
- v11 [stylistic]: the pronoun or adverb used to refer to the preceding thought — “so” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “that” (DARBY)
- v11 [lexical]: how to translate the participle for rejoicing, joying, or boasting — “rejoice” (WEB, ASV) vs “we also joy” (KJV, WEBSTER) vs “are boasting” (YLT) vs “are making our boast” (DARBY) vs “we glory” (DRC)
- v11 [lexical]: (vv 11, 17) preposition for the agency of Jesus Christ — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
- v12 [stylistic]: (vv 12, 18) phrasing of the inferential conjunction — “Wherefore” (KJV, WEBSTER, DRC) vs “Therefore” (WEB, ASV) vs “because of this even” (YLT) vs “For this cause even” (DARBY)
- v12 [grammatical]: whether to translate the article as 'the' or the demonstrative 'this' — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “this” (DRC)
- v12 [lexical]: preposition indicating how death spread to all — “passed upon” (KJV, DARBY, WEBSTER, DRC) vs “to” (WEB) vs “unto” (ASV) vs “and thus to” (YLT)
- v13 [lexical]: translation of the verb for imputing or reckoning sin — “imputed” (KJV, ASV, WEBSTER, DRC) vs “charged” (WEB) vs “reckoned” (YLT) vs “put to account” (DARBY)
- v13 [grammatical]: how to render the phrasing regarding the absence of law — “there is no” (WEB, KJV, ASV, DARBY, WEBSTER) vs “not” (YLT) vs “the” (DRC)
- v14 [stylistic]: phrasing of the adversative conjunction — “Nevertheless” (WEB, KJV, ASV, WEBSTER) vs “but” (DARBY, DRC) vs “but the” (YLT)
- v14 [stylistic]: preposition indicating the timeframe up to Moses — “until” (WEB, ASV, DARBY) vs “to” (KJV, WEBSTER) vs “till” (YLT) vs “unto” (DRC)
- v14 [lexical]: translation of the word for type, figure, or foreshadowing — “the figure” (KJV, DARBY, WEBSTER) vs “a” (ASV, DRC) vs “a foreshadowing” (WEB) vs “a type” (YLT)
- v15 [lexical]: preposition indicating the agency of the trespass — “by” (WEB, ASV, YLT, DARBY, DRC) vs “through” (KJV, WEBSTER)
- v15 [lexical]: translation of the term for the transgression — “offence” (KJV, YLT, DARBY, DRC) vs “trespass” (WEB, ASV) vs “offense” (WEBSTER)
- v15 [grammatical]: tense and phrasing of the verb for dying — “died” (WEB, ASV, DRC) vs “be dead” (KJV) vs “did die” (YLT) vs “have died” (DARBY) vs “are” (WEBSTER)
- v15 [stylistic]: phrasing of the logical progression to 'much more' — “did” (WEB, ASV, YLT) vs “more” (KJV, WEBSTER, DRC) vs “rather has” (DARBY)
- v15 [grammatical]: preposition defining the relationship of the gift to grace — “the” (WEB, ASV, DRC) vs “by” (KJV, WEBSTER) vs “in” (YLT, DARBY)
- v15 [stylistic]: prepositional phrasing connecting the grace to the one man — “of the” (WEB, ASV, YLT) vs “which is by” (KJV, WEBSTER) vs “the” (DARBY) vs “of” (DRC)
- v15 [stylistic]: phrasing of the verb's action abounding toward the many — “abound to the” (WEB, YLT) vs “hath abounded unto” (KJV, DRC) vs “abound the” (ASV) vs “the” (DARBY) vs “to” (WEBSTER)
- v16 [interpretive]: whether to supply introductory words to clarify the comparison — “And” (KJV, ASV, YLT, WEBSTER, DRC) vs “The gift is” (WEB) vs “shall” (DARBY)
- v16 [grammatical]: verbs supplied to complete the ellipsis in the comparison — “was by” (KJV, WEBSTER) vs “came” (WEB) vs “came of” (ASV) vs “indeed is of” (YLT) vs “of” (DARBY) vs “indeed” (DRC)
- v16 [stylistic]: preposition indicating the result — “to” (WEB, KJV, YLT, DARBY, WEBSTER) vs “unto” (ASV, DRC)
- v17 [lexical]: preposition for the agency of the one man — “through the” (WEB, ASV) vs “reigned by” (KJV, WEBSTER) vs “did reign through the” (YLT) vs “the” (DARBY) vs “through” (DRC)
- v18 [lexical]: how to translate the phrasing governing the offense — “through” (WEB, ASV, YLT) vs “by the offence of” (KJV, DRC) vs “it was” (DARBY) vs “offense” (WEBSTER)
- v18 [grammatical]: words supplied to fill out the elliptical comparison — “judgment came upon” (KJV, WEBSTER) vs “trespass” (WEB) vs “trespass the unto” (ASV) vs “offence to” (YLT) vs “offence towards” (DARBY) vs “unto” (DRC)
- v18 [grammatical]: words supplied to clarify the resulting justification — “to” (ASV, YLT, WEBSTER, DRC) vs “were justified to” (WEB) vs “unto justification of” (KJV) vs “for” (DARBY)
- v19 [lexical]: preposition and phrasing describing the agency of disobedience — “through the” (WEB, ASV, YLT) vs “by one man’s” (KJV, WEBSTER) vs “indeed the” (DARBY) vs “the” (DRC)
- v19 [lexical]: translation of the verb for being made or constituted sinners — “were made” (WEB, KJV, ASV, WEBSTER, DRC) vs “constituted” (YLT) vs “have been constituted” (DARBY)
- v19 [lexical]: preposition for the agency of obedience — “through” (WEB, ASV) vs “by” (KJV, WEBSTER) vs “also” (DARBY, DRC) vs “also through” (YLT)
- v19 [lexical]: translation of the term for becoming righteous or just — “made righteous” (WEB, KJV, ASV, WEBSTER) vs “constituted” (YLT, DARBY) vs “just” (DRC)
- v20 [lexical]: translation of the verb for the law entering alongside — “came in” (WEB, YLT) vs “entered” (KJV, WEBSTER) vs “came in besides” (ASV) vs “came in in order” (DARBY) vs “in” (DRC)
- v20 [lexical]: translation of the term for the transgression or trespass — “the offence” (KJV, YLT, DARBY) vs “trespass” (WEB, ASV) vs “offense” (WEBSTER) vs “sin” (DRC)
- v20 [stylistic]: whether to translate the conjunction as 'but' or 'and' — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT, DRC)
- v21 [stylistic]: phrasing of the prepositional phrase leading to eternal life — “to” (WEB, YLT, DARBY, WEBSTER) vs “through righteousness unto eternal” (KJV, ASV) vs “by justice” (DRC)
- v21 [lexical]: preposition indicating the agency of Jesus Christ — “through” (WEB, ASV, DARBY) vs “by” (KJV, WEBSTER) vs “age-during through” (YLT) vs “everlasting through” (DRC)
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Texte source. Greek (TAGNT, public-domain critical text). Provided Greek New Testament text.
Noms divins : Theos (God), Kyrios (Lord).
Également consultées, mais non incluses dans le consensus
Academic textual-historical analysis
In academic textual-historical analysis, Romans 5 presents significant text-critical and philological issues. In verse 1, a famous textual variant exists between the indicative 'we have peace' (echomen) and the hortatory subjunctive 'let us have peace' (echōmen). While early manuscript evidence heavily favors the subjunctive, internal contextual logic leads many textual critics to prefer the indicative, reading it as a statement of established fact following chapter 4. Verses 12-21 are structured around an Adam-Christ typology rooted in Second Temple Jewish apocalyptic thought, where 'Sin' (hamartia) and 'Death' (thanatos) are not merely discrete acts or biological states, but are personified as cosmic, invading powers that 'entered' and 'reigned' over humanity (vv. 12, 14, 21). Grammatically, verse 12 contains an anacoluthon; Paul begins a comparison ('just as sin entered...') but breaks off to discuss the period before the law (vv. 13-17), resuming the primary comparison in verse 18. The Greek phrase 'eph' hō pantes hēmarton' in verse 12 is widely understood by modern philologists as an idiom meaning 'because all sinned' or 'on the condition that all sinned', rather than acting as a locative relative pronoun pointing back to Adam.
Jewish interpretation
The text asserts that those justified by faith have peace with God and can rejoice in sufferings, which produce endurance and hope. It constructs a broad historical and theological typology structured around two representative figures: it argues that through the disobedience of one man, Adam, sin and death entered the world and spread to all humanity. Conversely, it asserts that through the obedience of one man, Jesus Christ, grace and the free gift of righteousness abound to all people, leading to justification and eternal life. Finally, the text states that the Law was introduced in order that the trespass might increase, thereby allowing grace to abound even more exceedingly where sin had multiplied.
Latter-day Saint
In its immediate context, Paul explores the consequences of being justified by faith: believers enjoy peace with God, stand in grace, and find purpose in suffering because it produces enduring hope. Paul then builds a grand typological contrast between Adam and Christ. He argues that just as sin and death entered the world and spread to all humanity through the single disobedience of Adam, so much more do grace, righteousness, and justification abound to all through the single obedient act of Jesus Christ.
Jehovah's Witnesses
In Romans 5, Paul details the results of justification by faith, explaining that believers now have peace with God through Jesus Christ. He encourages rejoicing even in tribulations, as these produce endurance, approvedness, and hope. The second half of the chapter contrasts Adam and Christ. Paul explains that sin and death entered the human realm through one man, Adam, spreading to all humanity because all sinned. In contrast, God's undeserved kindness flows through another single man, Jesus Christ, whose one act of obedience brings justification and life, overcoming the condemnation brought by Adam's trespass.
Choix de traduction effectués par la NCB (73)
- v1: "we have" — follows internal contextual logic over early external manuscript evidence alone
- v1: "with" — translates the Greek preposition indicating relationship
- v1: "God" — follows the divine-name map
- v1: "having been justified" — preserves the repetition of the key thematic verb
- v2: "through" — translates the preposition to reflect mediated agency
- v2: "by" — translates the dative of instrument accurately
- v2: "grace" — translates the standard theological noun
- v2: "in which" — uses contemporary English phrasing
- v2: "have obtained ... stand" — flattens the assonance because contemporary English lacks a natural rhyming equivalent
- v2: "boast" — preserves the thematic repetition established here
- v3: "this" — points back naturally to the preceding concept
- v3: "boast in our afflictions" — provides a fresh cognate for the underlying Greek root
- v3: "produces endurance" — captures the active bearing up under pressure
- v4: "endurance, proven character" — preserves the sequential interlocking of concepts
- v4: "proven character" — reflects the tested state resulting from endurance
- v5: "does not put to shame" — conveys the public eschatological vindication of the believer
- v5: "through" — conveys the intermediate agency of the Spirit
- v5: "who" — reflects standard English convention for personal divine agency
- v5: "to" — updates archaic preposition
- v5: "who was given" — preserves the specific definite article pattern
- v6: "while we were still... still at the appointed time" — preserves the repeated particle emphasizing exact timing
- v7: "scarcely" — functions as the standard contemporary adverb
- v7: "a righteous person" — reflects the substantive adjective without adding gender restriction
- v7: "the good" — preserves the definite article shift in the Greek text
- v7: "someone" — provides a natural contemporary English equivalent
- v8: "demonstrates" — clarifies the action proving love in modern English
- v8: "his own love" — translates the specific noun and reflexive pronoun
- v8: "while we were still sinners" — provides a straightforward rendering of the circumstantial participle clause
- v9: "having now been justified" — translates the aorist passive participle accurately
- v9: "by" — conveys the instrumental force of the dative phrase
- v9: "will" — employs the standard contemporary English auxiliary verb
- v9: "the wrath" — preserves the definite article without supplying an unstated noun
- v10: "while being enemies" — conveys the concessive force of the participle
- v10: "were reconciled" — translates the aorist indicative as simple past
- v10: "through" — translates the preposition of agency
- v10: "having been reconciled" — translates the aorist participle reflecting completed action
- v10: "will" — uses contemporary English auxiliary verb
- v10: "by" — captures the instrumental nuance of the preposition
- v11: "this" — refers back to the previous argument naturally
- v11: "boast" — maintains lexical consistency with preceding verses
- v11: "through" — reflects intermediate agency
- v12: "Therefore" — functions as a modern inferential conjunction
- v12: "the world" — provides a straightforward rendering of the definite article
- v12: "passed through to" — captures the prefix in the underlying compound verb
- v12: "because all sinned" — disputed among traditions regarding the mechanics of original sin, but supported by modern philological consensus as a causal idiom
- v13: "charged" — translates the accounting metaphor clearly into modern English
- v13: "there is no law" — translates the genitive absolute construction
- v14: "Nevertheless" — signals the adversative contrast to the preceding statement
- v14: "until" — updates archaic preposition for time
- v14: "type" — preserves the specific theological terminology of the Greek
- v15: "by" — translates the instrumental dative accurately
- v15: "trespass" — distinguishes the specific Greek term from the general word for sin
- v15: "died" — translates the aorist verb as simple past action
- v15: "did... abound" — formats the comparative structure naturally
- v15: "by" — clarifies the relationship as means
- v15: "of the" — provides a direct translation of the genitive phrase
- v15: "abound to the" — updates the archaic prepositional phrase
- v16: "And the gift is" — clarifies the implied subject of the elliptical comparison
- v16: "came from" — completes the ellipsis accurately based on the source prepositions
- v16: "to" — uses the modern preposition for direction
- v17: "through the" — translates the preposition with the genitive case
- v18: "through one trespass" — provides a literal rendering of the prepositional phrase
- v18: "brought condemnation" — fills the ellipsis smoothly to match the parallel clause
- v18: "brought justification" — matches the supplied verb in the first half of the verse
- v19: "through the" — provides a literal rendering of the preposition
- v19: "constituted" — preserves the legal and covenantal weight of the underlying verb
- v19: "through" — provides consistent translation of the preposition
- v19: "constituted righteous" — maintains consistent rendering of the Greek verb
- v20: "entered in alongside" — captures the compound verb prefix showing the law's secondary addition
- v20: "trespass" — distinguishes the specific trespass term from the general word for sin
- v20: "but" — captures the contrast of the postpositive conjunction
- v21: "to" — uses modern preposition usage
- v21: "through" — translates the preposition of agency
Limites à connaître
- This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
- The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
- The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
- The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
- One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
- The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
- Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
- The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.
Voir la démarche complète étape par étape → · Généré par l’IA le Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)