Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options Listen to 罗马书 9
Close CSBS

罗马书 9
Chinese Standard Bible (Simplified)

以色列人拒绝基督

9 我在基督里说真话，不是在说谎；我的良心藉着圣灵与我一同作证： 2 我极其忧伤，心里时常苦痛。 3 为了我的同胞[a]，我的骨肉之亲，就算我自己被诅咒、与基督分离，我也愿意。 4 他们是以色列人：儿子的名份、荣耀、诸约、所赐的律法、礼仪、各样应许，都是他们的； 5 祖先也是他们的；照着肉身说，基督也是出自他们的——他是那在万有之上当受颂赞的神，直到永远！阿们。

神拣选以色列人

6 但这并不是说神的话语[b]落了空，因为由以色列所生的，并不都是以色列人； 7 也不因为是亚伯拉罕的后裔，就都是他的儿女；只有“从以撒生的，才会被称为你的后裔。”[c] 8 这就是说，肉身的儿女并不是神的儿女，只有应许的儿女才算是后裔。 9 原来所应许的话是这样的：“到明年[d]这时候我要来，撒拉会生一个儿子。”[e] 10 不仅如此，丽贝卡也是这样。她由一个人，就是由我们的先祖以撒怀了孕。 11 实际上，双子[f]还没有出生，也没有行善或作恶以前——为了要显明神的拣选心意不是本于人的行为，而是出于召唤人的那一位—— 12 神[g]就对丽贝卡说：“大的将要服事小的。”[h] 13 正如经上所记：“我爱雅各，却恨以扫。”[i]

神公义的拣选

14 那么，我们要怎么说呢？难道神不公义吗？绝对不是！ 15 因为神对摩西说：

“我要怜悯谁，就怜悯谁；
我要同情谁，就同情谁。”[j]

16 由此可见，这不在于人的意愿，也不在于人的努力[k]，而在于施怜悯的神。 17 原来经上有话对法老说：

“我兴起你，正是为此：
好让我藉着你来显出我的大能，
使我的名传遍天下。”[l]

18 这样看来，神要怜悯谁，就怜悯谁；要使谁顽固，就使谁顽固。

19 那么，你会对我说：“既然如此，神为什么还要指责人呢？到底谁能抵挡他的旨意呢？” 20 哦，人哪！你到底是谁，竟然向神顶嘴呢？被造的难道可以对造它的说：“你为什么把我造成这样呢？” 21 难道陶匠没有权柄从同一团泥中，既造出贵重的器皿，又造出卑贱的器皿吗？ 22 但如果神想要显出他的震怒，显明他的能力，就以极大的耐心容忍那些承受震怒的器皿，就是他早已预备要归于灭亡[m]的器皿，那又怎么样呢？ 23 再者，如果这是为要将他那荣耀的丰盛显明在这些得蒙怜悯的器皿，就是他早已预备要归于荣耀的器皿上，那又怎么样呢？ 24 这些器皿就是我们这些蒙召的人：不仅是从犹太人中，也是从外邦人中蒙召的人。 25 正如神在何西阿书上也说：

“我将要称那不是我子民的为‘我的子民’，
那不蒙爱的为‘蒙爱的’。[n]
26 从前在什么地方对他们说
‘你们不是我的子民’，
就在那里，他们将被称为‘永生神的儿女。’[o]”

27 以赛亚论到以色列人，呼喊说：

“以色列子民的人数虽然多如海沙，
将要得救的却是剩余的少数。
28 主就是要在地上
彻底、迅速地成就他的话。”[p]

29 又如以赛亚预先说过：

“要不是万军之主给我们留下后裔，
我们早就变得像所多玛、格摩拉那样了。”[q]

以色列人的不信

30 那么，我们要怎么说呢？那原来没有追求义的外邦人，却得到了义，就是因信而得的义； 31 而以色列人追求律法的义，却没有达到律法的义[r]。 32 这是为什么呢？因为他们不是本于信，倒像是本于[s]行为去追求的，所以他们就绊倒在那“绊脚的石头”上。 33 正如经上所记：

“看哪，我在锡安放一块绊脚的石头，
是使人绊倒的磐石；
可是信靠他的人将不至于蒙羞。”[t]

Footnotes

  1. 罗马书 9:3 同胞——原文直译“兄弟”。
  2. 罗马书 9:6 神的话语——或译作“神的道”。
  3. 罗马书 9:7 《创世记》21:12。
  4. 罗马书 9:9 明年——辅助词语。
  5. 罗马书 9:9 《创世记》18:10,14。
  6. 罗马书 9:11 双子——辅助词语。
  7. 罗马书 9:12 神——辅助词语。
  8. 罗马书 9:12 《创世记》25:23。
  9. 罗马书 9:13 《玛拉基书》1:2-3。
  10. 罗马书 9:15 《出埃及记》33:19。
  11. 罗马书 9:16 努力——原文直译“奔跑”。
  12. 罗马书 9:17 《出埃及记》9:16。
  13. 罗马书 9:22 灭亡——或译作“沉沦”。
  14. 罗马书 9:25 《何西阿书》2:23。
  15. 罗马书 9:26 《何西阿书》1:10。
  16. 罗马书 9:28 《以赛亚书》10:22-23；28:22；《何西阿书》1:10。
  17. 罗马书 9:29 《以赛亚书》1:9。
  18. 罗马书 9:31 律法的义——有古抄本作“律法”。
  19. 罗马书 9:32 有古抄本附“律法上的”。
  20. 罗马书 9:33 《以赛亚书》8:14；28:16。
Close NET

Romans 9
New English Translation

Israel’s Rejection Considered

9 [a] I am telling the truth in Christ (I am not lying!), for my conscience assures me[b] in the Holy Spirit— 2 I have great sorrow and unceasing anguish in my heart.[c] 3 For I could wish[d] that I myself were accursed—cut off from Christ—for the sake of my people,[e] my fellow countrymen,[f] 4 who are Israelites. To them belong[g] the adoption as sons,[h] the glory, the covenants, the giving of the law, the temple worship,[i] and the promises. 5 To them belong the patriarchs,[j] and from them,[k] by human descent,[l] came the Christ,[m] who is God over all, blessed forever![n] Amen.

6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel,[o] 7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[p] 8 This means[q] it is not the children of the flesh[r] who are the children of God; rather, the children of promise are counted as descendants. 9 For this is what the promise declared:[s] “About a year from now[t] I will return and Sarah will have a son.”[u] 10 Not only that, but when Rebekah had conceived children by one man,[v] our ancestor Isaac— 11 even before they were born or had done anything good or bad (so that God’s purpose in election[w] would stand, not by works but by[x] his calling)[y]— 12 [z] it was said to her, “The older will serve the younger,”[aa] 13 just as it is written: “Jacob I loved, but Esau I hated.”[ab]

14 What shall we say then? Is there injustice with God? Absolutely not! 15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”[ac] 16 So then,[ad] it does not depend on human desire or exertion,[ae] but on God who shows mercy. 17 For the scripture says to Pharaoh:[af] “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”[ag] 18 So then,[ah] God[ai] has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[aj]

19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 20 But who indeed are you—a mere human being[ak]—to talk back to God?[al] Does what is molded say to the molder, “Why have you made me like this?”[am] 21 Has the potter no right to make from the same lump of clay[an] one vessel for special use and another for ordinary use?[ao] 22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects[ap] of wrath[aq] prepared for destruction?[ar] 23 And what if he is willing to make known the wealth of his glory on the objects[as] of mercy that he has prepared beforehand for glory— 24 even us, whom he has called, not only from the Jews but also from the Gentiles? 25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved,[at] ‘My beloved.’”[au]
26 “And in the very place[av] where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’”[aw]

27 And Isaiah cries out on behalf of Israel, “Though the number of the children[ax] of Israel are as the sand of the sea, only the remnant will be saved, 28 for the Lord will execute his sentence on the earth completely and quickly.”[ay] 29 Just[az] as Isaiah predicted,

“If the Lord of Heaven’s Armies[ba] had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.”[bb]

Israel’s Rejection Culpable

30 What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 31 but Israel even though pursuing[bc] a law of righteousness[bd] did not attain it.[be] 32 Why not? Because they pursued[bf] it not by faith but (as if it were possible) by works.[bg] They stumbled over the stumbling stone,[bh] 33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall,[bi]
yet the one who believes in him will not be put to shame.”[bj]

Footnotes

  1. Romans 9:1 sn Rom 9:1-11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9-11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29—A Midrash,” JSNT 22 (1984): 37-52.
  2. Romans 9:1 tn Or “my conscience bears witness to me.”
  3. Romans 9:2 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
  4. Romans 9:3 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
  5. Romans 9:3 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
  6. Romans 9:3 tn Grk “my kinsmen according to the flesh.”
  7. Romans 9:4 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  8. Romans 9:4 tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e., in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
  9. Romans 9:4 tn Or “cultic service.”
  10. Romans 9:5 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  11. Romans 9:5 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
  12. Romans 9:5 tn Grk “according to the flesh.”
  13. Romans 9:5 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
  14. Romans 9:5 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (ho ōn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5, ” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
  15. Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
  16. Romans 9:7 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.sn A quotation from Gen 21:12.
  17. Romans 9:8 tn Grk “That is,” or “That is to say.”
  18. Romans 9:8 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring.
  19. Romans 9:9 tn Grk “For this is the word of promise.”
  20. Romans 9:9 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
  21. Romans 9:9 sn A quotation from Gen 18:10, 14.
  22. Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
  23. Romans 9:11 tn Grk “God’s purpose according to election.”
  24. Romans 9:11 tn Or “not based on works but based on…”
  25. Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
  26. Romans 9:12 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA28/UBS5, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
  27. Romans 9:12 sn A quotation from Gen 25:23.
  28. Romans 9:13 sn A quotation from Mal 1:2-3.
  29. Romans 9:15 sn A quotation from Exod 33:19.
  30. Romans 9:16 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  31. Romans 9:16 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
  32. Romans 9:17 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
  33. Romans 9:17 sn A quotation from Exod 9:16.
  34. Romans 9:18 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  35. Romans 9:18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  36. Romans 9:18 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
  37. Romans 9:20 tn Grk “O man.”
  38. Romans 9:20 tn Grk “On the contrary, O man, who are you to talk back to God?”
  39. Romans 9:20 sn A quotation from Isa 29:16; 45:9.
  40. Romans 9:21 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
  41. Romans 9:21 tn Grk “one vessel for honor and another for dishonor.”
  42. Romans 9:22 tn Grk “vessels.” This is the same Greek word used in v. 21.
  43. Romans 9:22 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination.
  44. Romans 9:22 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
  45. Romans 9:23 tn Grk “vessels.” This is the same Greek word used in v. 21.
  46. Romans 9:25 tn Grk “and her who was not beloved, ‘Beloved.’”
  47. Romans 9:25 sn A quotation from Hos 2:23.
  48. Romans 9:26 tn Grk “And it will be in the very place.”
  49. Romans 9:26 sn A quotation from Hos 1:10.
  50. Romans 9:27 tn Grk “sons.”
  51. Romans 9:28 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (P46 א* A B 6 1506 1739 1881 co), while the longer reading is found principally in Western and Byzantine mss (א2 D F G Ψ 33 1175 1241 1505 2464 M lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself. tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelōn kai suntemnōn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
  52. Romans 9:29 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  53. Romans 9:29 tn Traditionally, “Lord of Hosts”; or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
  54. Romans 9:29 sn A quotation from Isa 1:9.
  55. Romans 9:31 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
  56. Romans 9:31 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunēs) as an attributed genitive (see ExSyn 89-91).
  57. Romans 9:31 tn Grk “has not attained unto the law.”
  58. Romans 9:32 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
  59. Romans 9:32 tc Most mss, especially the later ones (א2 D Ψ 33 1175 1241 1505 2464 M sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 lat co. The longer reading thus is weaker externally and internally, apparently being motivated by a need to clarify.tn Grk “but as by works.”
  60. Romans 9:32 tn Grk “the stone of stumbling.”
  61. Romans 9:33 tn Grk “a stone of stumbling and a rock of offense.”
  62. Romans 9:33 sn A quotation from Isa 28:16; 8:14.
Next
罗马书 8
罗马书 10
Next
dropdown
Chinese Standard Bible (Simplified) (CSBS)

Copyright © 2011 by Global Bible Initiative

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.