is used to refer to any action, word or thing calculated for a person. Thus, in the language of instruction (1), Adam`s sin is attributed to all his descendants, that is, it is considered theirs, and they are therefore treated as guilty; (2) the righteousness of Christ is attributed to those who believe in him or are attributed to them in such a way that they are considered their own; and (3) our sins are attributed to Christ, that is, he accepted our “place of law,” committed himself to meeting the requirements of righteousness for our sins. In all these cases, the type of imputation is the same (Romans 5:12-19; Compare Philemon 1:18 Philemon 1:19). Now we are entering into complications. Theologians teach that we inherit a corrupt nature from Adam`s sin at the Fall. We do not need to go into the details of the different theories: realism (in the first sin, man became corrupt and guilty, and this was transferred to the descendants of Adam; People sinned with Adam); Federalism (Adam acted as a representative of all mankind, so his guilt was attributed to humanity); Corporate personality (God sees humanity as a collective of solidarity, so Adam`s sin was attributed) on this basis. Sin and transgression are not counted, attributed, or accused to the person; That is why forgiveness belongs to him. God also considers us forgiven. He accuses us of forgiving through Christ, and therefore He belongs to us. But David continued to sin in his life, and so did we. But he was forgiven, and so were we. In the legal and theological sense of the term, Zurechen, for valid reasons, means to attribute to a person or persons as a judicial or meritorious reason for reward or punishment, that is, the gift of good or the infliction of evil.

. Assigning means counting with your own account or putting it. As for the meaning of the word, it does not matter whether the thing attributed is sin or righteousness; whether it is our personal sin or someone else`s. (Charles Hodge, Systematic Theology, vol. 2, 194, Logos Research Systems, orig. pub. 1871-73) The doctrine of attributing Adam`s sin to his descendants is implicit in the account of the fall in Genesis 2 and 3, which was taken up in conjunction with the later history of the human race as recorded in Ge and the rest of the Old Testament. Many ancient and modern interpreters consider this account as an allegorical, mythical or symbolic representation in historical form, either a psychological fact, that is, something that happens in each individual, or certain general truths about sin. By some exegetes who follow Kant, it has been considered to represent a progress of race in culture or ethical knowledge (Reuss; against what point of view cf. Budde, Clemen); it was seen by others as a symbolic representation of certain truths about sin (Oehler, Schultz); by others, it was considered historical (Delitzsch).

The latter point of view is one that is consistent with the narrative itself. It is obviously conceived by its author as historical and is considered as such by the authors of the New Testament. It is also introduced not to explain the progress of the race, but the entry of sin into the world and the connection of certain criminal evils with sin. He does this by showing how these evils came upon Adam as punishment for his disobedience, and the following story shows that his descendants were subjected to the same evils. It is true that the threat of punishment for Adam for disobedience was made only to him, and that the threatened punishments would have been done only by him and Eve (Genesis 3:16-19). Nevertheless, it is clear from the account of the later history of the race that it was indeed involved in the punishments imposed on Adam and that this was a consequence of his sin. This implies that Genesis 2:16 f contains the terms of a covenant in which Adam acted as a representative of the race. So, if the race shares the punishment for Adam`s sin, it must also share its guilt or the judicial obligation to be punished. And this is exactly what the theology of the entire Christian Church meant when it said that responsibility for Adam`s sin was attributed to his descendants. This is consistent with God`s method of dealing with people in other recorded cases (Genesis 19:15; Exodus 20:5; Deuteronomy 1:37; 3:26); and Ezekiel and Jeremiah`s affirmation of the principle of personal responsibility against an abuse of the principle of representative responsibility implies recognition of the latter (Ezekiel 18:2, 4; 33:12; Jeremiah 31:29). The universality of sin and death is not associated with the fall of Adam by the other authors of the Old Testament. However, this is done by Paul.

In 1. Corinthians 15:21 tells Paul that the death of all men has its cause in the man Adam, just as the resurrection from the dead has its cause in the man Christ. As a result, the death of all human beings is not caused by their personal sins, but by Adam`s disobedience. On what basis this happens, Paul says in Romans 5:12-21. He introduces the theme of Adam`s relationship with race to illustrate his doctrine of justifying sinners on the basis of righteousness that is not personally theirs. To do this, he takes the truth, well known to his readers, that all men are condemned for adam`s sin. The comparison is between Adam and Christ, and the specific point of comparison is imputed sin and imputed righteousness. Therefore, Paul in 5:12 does not simply want to claim that just as Adam sinned and therefore died, so men sin and die.

Nor can he say that, just as God set a precedent in Adam`s case that death should follow sin, He acts according to that precedent in the case of all men, because all sin, the true reason for the dominion of death, is the fact that all sin, and the formal reason is this precedent (B. Weiss); nor that true reason is this precedent and that subordinate reason is the fact that all sin (Hunefeld). Nor can Paul intend to say that all human beings are subject to death because they draw a corrupt nature from Adam (Fritzsche); nor that people are condemned to death because everyone has sinned (Pfleiderer). Paul`s intention is to illustrate his teaching on how people are freed from sin and death by bringing them to damnation. The main idea of the passage is that people, just as they attribute to them the guilt of Adam`s sin, are condemned, so that they are justified because they are attributed the righteousness of Christ. Paul says that it was from one man that sin and death came into the world, and it was through one man that death passed to all men, because everyone was involved in the guilt of that man`s sin (5:12). As evidence of this, the apostle cites the fact that death reigned as punishment at a time when the only possible legal reason for this fact was to be the attribution of guilt for the sin of this one man (5:13-14). Therefore, there is an exact parallel between Adam and Christ. Just as people are condemned for Adam`s disobedience, they are justified because of Christ`s obedience (5:18-19).

The thought of the passage is attributed to sin and imputed righteousness as the basis for condemnation or justification. The word logizomai in 2. Corinthians 5:19 is translated as “counting” (see point 7 above). God does not think, calculate, or think that those who are reconciled to Him should be held responsible for sin, since the believer is a new creation (verse 17) and because of what is said in verse 21. In two passages, Paul confirms that Abraham believed in God and “his righteousness was attributed to him” (Romans 4:3; King James` version; Galatians 3:6). Ancient Arminian theologians and some modern exegetes (H. Cremers) claim that Paul means that Abraham`s faith was accepted by God, rather than perfect righteousness as the meritorious reason for his justification. However, this cannot be the meaning of the apostle. It is diametrically opposed to the context in which Paul presents Abraham`s case to prove that it was justified without any merit on his part; it is contrary to Paul`s conception of the nature of faith, which implies the renunciation of all claims to merit and is a mere rest on Christ, from which all their salvific effectiveness derives; and this interpretation is also contrary to Paul`s doctrine of the absolutely gracious nature of justification. In these passages, the apostle seeks to illustrate the graceful nature of justification from Abraham`s fall and cites the non-technical language of Genesis 15:6.

Its meaning is simply that Abraham was justified as a believer in God and not as someone who sought righteousness through works. The word “attribution,” according to biblical usage, refers to an attribution of something to a person or office to a person with something, or a setting of something on his own account. This is sometimes done judicially, so that the imputed case becomes a reason for reward or punishment. .