事实上，从亚当到摩西的时代，死亡一直辖制着人类，甚至连那些不与亚当犯同样罪的人也不能幸免。亚当是将要来的那位的预表。

然而从亚当到摩西，死就作了王，连那些不与亚当犯一样罪过的，也在他的权下。亚当乃是那以后要来之人的预像。

然而，从亚当到摩西，死就掌了权，连那些不与亚当犯一样罪过的，也在死的权下。亚当是那以后要来之人的预像。

然而，从亚当到摩西，死就掌了权，连那些不与亚当犯一样罪过的，也在死的权下。亚当是那以后要来之人的预像。

可是，从亚当到摩西，死就掌权了，甚至那些不像亚当那样犯罪的人，也在死的权下；亚当正是要来的那一位的预表。

然而，从亚当到摩西，死亡掌了权，甚至那些没有按亚当过犯的样式犯罪的人，也在死的权下。这亚当是以后要来的那一位的象征。

然而從亞當到摩西，死就作了王，連那些不與亞當犯一樣罪過的，也在他的權下。亞當乃是那以後要來之人的預像。

然而，從亞當到摩西，死就掌了權，連那些不與亞當犯一樣罪過的，也在死的權下。亞當是那以後要來之人的預像。

然而，從亞當到摩西，死就掌了權，連那些不與亞當犯一樣罪過的，也在死的權下。亞當是那以後要來之人的預像。

事實上，從亞當到摩西的時代，死亡一直辖制著人類，甚至連那些不與亞當犯同樣罪的人也不能倖免。亞當是將要來的那位的預表。

可是，從亞當到摩西，死就掌權了，甚至那些不像亞當那樣犯罪的人，也在死的權下；亞當正是要來的那一位的預表。

然而從亞當到摩西、連那些不按亞當犯法的樣子去犯罪的人，死也掌了王權去管轄他們。亞當原是後來要到的那位之豫像。

然而，從亞當到摩西，死亡掌了權，甚至那些沒有按亞當過犯的樣式犯罪的人，也在死的權下。這亞當是以後要來的那一位的象徵。

然自亞當至摩西、乃死乘權、以及非若亞當之罪而獲罪者、夫亞當乃後至者之對像也、

然自亞當至摩西、及不效尤亞當者、皆死乘權以治之、亞當乃後至者之對也、

然自亞當至摩西、人皆為死所轄、其所犯之罪、雖不同於亞當之罪、亦為死所轄、亞當為後至者之對相、

然自亞當以至摩西、死亡固已乘權矣。即當時之未嘗效亞當者、亦均受其累。彼亞當者乃基督（原文作「後來者」）之前影耳。

Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who is a pattern of the one to come.

Death ruled from the time of Adam to the time of Moses. Death ruled even over those who did not sin as Adam did. He broke God’s command. But Adam also became a pattern of the Messiah. The Messiah was the one who was going to come.

Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

Still, everyone died— from the time of Adam to the time of Moses— even those who did not disobey an explicit commandment of God, as Adam did. Now Adam is a symbol, a representation of Christ, who was yet to come.

Nevertheless, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam’s transgression. He is a type of the Coming One.

Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the violation committed by Adam, who is a type of Him who was to come.

Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.

Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam’s transgression, who is a figure of him that was to come.

Nevertheless, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam’s transgression. He is a prototype of the Coming One.

Nevertheless 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.

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.

Nevertheless 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.

圣经上也说：“第一个亚当成了有生命的人”，但末后的亚当是赐人生命的灵。

如果因一人的过犯，死亡就借着那人做了王，那么接受上帝洪恩又得到祂所赐之义的人，岂不更要借着耶稣基督一人在生命中做王吗？

因为受造之物处在虚空之下并非出于情愿，而是出于上帝的旨意。

我们知道一切受造之物至今都在呻吟，如同经历分娩之痛。

该隐对弟弟亚伯说：“我们去田间吧！”他们在田间的时候，该隐动手打亚伯，把他杀了。

后来，法老命令全埃及的人把以色列人生的所有男婴都抛进尼罗河里，只让女婴活着。

毁灭了这两座城和其中的居民，包括整个平原和地上的植物。

后来，约瑟和他的弟兄以及同辈的人都相继去世。

按着定命，人人都有一死，死后还有审判。

在陆地上所有用鼻孔呼吸的生灵都死了。

可是，你们却如亚当一样背约，以诡诈待我。

罪怎样掌权带来死亡，恩典也照样借着义掌权，为要借着我们主耶稣基督带来永生。

我怎能不爱惜这尼尼微大城呢？城中单是连左右手都分不清的人就有十二万多，还有许多的牲畜。”

到了半夜，耶和华把所有埃及人的长子都杀了，包括坐王位的法老的长子、牢中囚犯的长子和一切头生的牲畜。晚上，法老及其臣仆和所有埃及人都惊醒了，到处都是哭号声，因为没有一家不死人的。

九百三十岁去世。塞特一百零五岁生以挪士，之后又活了八百零七年，生儿育女，九百一十二岁去世。以挪士九十岁生该南，之后又活了八百一十五年，生儿育女，九百零五岁去世。该南七十岁生玛勒列，之后又活了八百四十年，生儿育女，九百一十岁去世。玛勒列六十五岁生雅列，之后又活了八百三十年，生儿育女，八百九十五岁去世。雅列一百六十二岁生以诺，之后又活了八百年，生儿育女，九百六十二岁去世。以诺六十五岁生玛土撒拉，之后与上帝亲密同行三百年，生儿育女，共活了三百六十五年。以诺与上帝亲密同行，后来被上帝接去，不在世上了。玛土撒拉一百八十七岁生拉麦，之后又活了七百八十二年，生儿育女，九百六十九岁去世。拉麦一百八十二岁生了一个儿子，取名叫挪亚，他说：“耶和华咒诅了大地，以致我们艰辛劳苦，这孩子必使我们从艰辛劳苦中得安慰。”拉麦生挪亚之后，又活了五百九十五年，生儿育女，七百七十七岁去世。