罗马书 5
Chinese Standard Bible (Simplified)
因信称义的福气
5 这样，我们既然因信称义，就藉着我们的主耶稣基督与神和好了； 2 我们也藉着他，因信[a]进入了现在所站的这恩典中，并且以盼望神的荣耀而夸耀。 3 不仅如此，我们也以患难夸耀，因为我们知道患难生出忍耐， 4 忍耐生出品德[b]，品德生出盼望， 5 而这盼望不使人羞愧，因为神的爱藉着所赐给我们的圣灵，已经倾注在我们的心里。
与神和好的人
6 原来，当我们还软弱的时候，基督就按照所定的时候为不敬虔的人死了。 7 为义人死，是少有的；为好人死，或许有敢做的； 8 但是，当我们还是罪人的时候，基督就替我们死了。神的爱就在此向我们显明了。 9 所以，我们现在既然藉着基督的血被称为义，难道不更要藉着他，从神的[c]震怒中被拯救出来吗？ 10 这样，我们做神敌人的时候，尚且能藉着神儿子的死与神和好，何况和好以后，难道不更要藉着神儿子的生命得救吗？ 11 不仅如此，我们现在藉着主耶稣基督与神[d]和好了，就更要藉着他以神夸耀。
亚当与基督
12 所以，正如罪是藉着一个人进入了世界，并且死是藉着罪进入的；这样，因为人人都犯了罪，死也就临到了所有的人。 13 就是说，没有律法以前，罪已经在世上了；不过没有律法，罪就不算为罪。 14 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。
15 但是恩赐不同于过犯。原来，一个人的过犯尚且使众人都死了，何况神的恩典和耶稣基督一个人恩典里的赏赐，难道不更要丰丰富富地临到众人吗？ 16 而且，恩赐不同于由一个人犯罪而来的后果[e]。因为，由一次过犯而来的审判虽然导致了定罪，但由很多过犯而来的恩赐却导致了称义。 17 实际上，一个人的过犯尚且使死亡藉着这一个人掌了权，何况那些领受丰富之恩典和称义之赏赐的人，难道不更要藉着耶稣基督一个人，在生命里掌权吗？
18 由此可见，藉着一次的过犯导致了所有人的定罪；照样，藉着一次的义行给所有的人带来永生的[f]称义。 19 就是说，藉着一个人的悖逆，众人怎样都成了罪人；藉着一个人的顺从，众人将怎样成为义人。 20 律法出现，为要使过犯增多；可是，罪在哪里增多，恩典就在哪里格外增多。 21 这样，就像罪藉着死亡掌权，恩典也照样藉着义掌权，使人藉着我们的主耶稣基督进入永恒的生命。
罗马书 5
Chinese New Version (Simplified)
因信称义后所得的恩典
5 所以，我们既然因信称义，就借着我们的主耶稣基督与 神和好； 2 我们也凭着信，借着他可以进入现在所站的这恩典中，并且以盼望得享 神的荣耀为荣。 3 不但这样，我们更以患难为荣；知道患难产生忍耐， 4 忍耐产生毅力，毅力产生盼望； 5 盼望是不会令人蒙羞的，因为 神借着所赐给我们的圣灵，把他的爱浇灌在我们的心里。 6 当我们还软弱的时候，基督就照所定的日期，为不敬虔的人死了。 7 为义人死，是少有的；为好人死，或有敢作的； 8 唯有基督在我们还作罪人的时候为我们死， 神对我们的爱就在此显明了。 9 所以，我们现在既然因他的血称义，就更要借着他免受 神的忿怒。 10 我们作仇敌的时候，尚且借着 神儿子的死与他复和，既然复和了，就更要因他的生得救了！ 11 不但这样，我们现在已经借着我们的主耶稣基督与 神复和，也借着他以 神为荣。
亚当与基督的比较
12 正好象罪借着一个人入了世界，死又是从罪来的，所以死就临到所有人，因为所有人都犯了罪。 13 没有律法以前，罪已经在世界上了；不过，没有律法的时候，罪也不算罪。 14 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。
15 但恩赏和过犯是截然不同的；如果因着那一人的过犯，众人都死了， 神的恩典和这一人耶稣基督在恩典里的赏赐，对众人就更加丰盛了。 16 这赏赐和那一人犯罪的后果也是不同的；因为审判是由一人而来，以致定罪，恩赏却由许多过犯而来，以致称义。 17 如果因着那一人的过犯，死就因那一人而掌权，那些蒙丰富的恩典并且得公义为赏赐的，就更要因这一位耶稣基督在生命中掌权了。 18 这样看来，因一次的过犯，所有人都被定罪；照样，因一次的义行，所有人都被称义得生命了。 19 因着那一人的悖逆，众人就被列为罪人；照样，因着这一人的顺服，众人也被列为义人了。 20 律法的出现，是要叫过犯增多；然而罪在哪里增多，恩典就更加增多了。 21 罪借着死掌权；照样，恩典也借着义掌权，使人借着我们的主耶稣基督进入永生。
Kehillah in Rome 5
Orthodox Jewish Bible
5 Therefore, having been acquitted and declared not guilty, declared to be YITZDAK IM HASHEM (IYOV 25:4) on the yesod (basis) of our emunah (faith), we have shalom (peace) in relation to Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu,
2 Through whom also we have HaSha’ar laHashem (gate to appoach G-d’s presence, access of the Tzaddikim TEHILLIM 118:20) by emunah into this unmerited Chen v’Chesed in which we stand and glory in tikvah of the kavod Eloheinu.
3 Not only so, but we also glory in tzoros (troubles, afflictions), knowing that tzarah (trouble) produces zitzfleisch (patience),
4 Zitzfleisch produces tested character and midos, and tested character and midos produce tikvah.
5 And tikvah does not in the end lead to our being meyayesh (despairing) in disillusionment and bushah (shame) (TEHILLIM 25:3), because the Ahavas Hashem (G-d’s love) has been poured out in our levavot through the Ruach Hakodesh given to us.
6 For while we were still helpless, Moshiach died for the resha’im (the unrighteous persons, the wicked), doing so at the appointed time [DANIEL 9:24-26]!
7 For only rarely will someone die for a tzaddik (righteous man); though efsher (perhaps) it is shayach (conceivable) that someone will dare to die for the tzaddik.
8 But Hashem demonstrates His ahavah for us in that while we were still chote’im, Moshiach died for us.
9 How much more then, having now been acquitted and pronounced to be YITZDAK IM HASHEM (IYOV 25:4) on the basis of the Moshiach’s DAHM (blood) and sacrificial death (YESHAYAH 53:11-12), how much more then shall we be delivered through him from the eschatological Charon Af Hashem (burning anger of G-d)!
10 For if when we were [G-d’s] oyevim (enemies) we were reconciled to Hashem through the histalkus (passing), the mavet (death, YESHAYAH 53:12; DANIEL 9:26) of the Ben HaElohim [Moshiach], how much more, having been reconciled and no longer oyevim, shall we be delivered by his [Techiyah (Resurrection)] Chayyim!
11 Not only so, but we also glory in Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu, through whom we have now received the ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful men).
12 Therefore, just as through one Adam (one man, humanity, Adam), Chet (Sin) entered into the Olam Hazeh and, through Chet (Sin), entered Mavet (Death); and so Mavet (Death) passed through to kol B’nei Adam (all Mankind, all the sons of Adam), because all sinned.
13 For before (the epoch of) the Torah (Law), Chet (Sin, Chet Kadmon, original sin) was in HaOlam (HaZeh, the world). But Chet (Sin) is not accounted, recorded [to make charges for death penalties] in the absence of Torah [i.e., no Law, no violation, death penalty].
14 Nevertheless, Mavet (Death) reigned supreme from (the epoch of) Adam until (the epoch of) Moshe Rabbeinu, even over those who did not sin in the very same manner of Adam’s averah (transgression, disobedience, commandment rebelled against and recorded for death penalty)‖that is, Adam who is a tipus (pattern, prophetic type), a demut he’atid (a future figure) of Hu HaBah ("He who comes," Moshiach the Coming One, the Coming Go’el Redeemer) [YESHAYAH 59:20; IYOV 19:25].
15 But the averah (transgression) was not like the effect of unmerited chesed (grace). For if by the averah of the one, the rabbim (many) died, how much more the unmerited Chen v’Chesed Hashem (grace of G-d) and the matnat hachesed (free gift of grace) of the Adam HaEchad (one Man) Rebbe Melech HaMoshiach Yehoshua have overflowed LARABBIM (to the many, YESHAYAH 53:11).
16 And the mattanah (free gift) is not like the effect of that one Adam’s averah (BERESHIS 3:6). For the mishpat (judgment) is from one averah (transgression) to the gezar din (verdict) of ashem (guilty), to harsha’ah (condemnation as guilty); but the effect of the unmerited Chen v’Chesed Hashem is from rabbim (many) averot (transgressions) to zikkuy (acquittal), to that of being YITZDAK IM HASHEM ("justified with G-d" IYOV 25:4, i.e., acquittal, justification with Hashem of the Many, YESHAYAH 53:11).
17 For if by the averah (transgression) of the one, Mavet (Death) reigned supreme through the one Adam, how much more those, who receive the abundance of unmerited Chen v’Chesed Hashem (grace) and of the Matnat HaTzedakah (the gift of righteousness), shall reign in life through the one Adam, Rebbe, Melech HaMoshiach Yehoshua.
18 So, then, as through one Averah (transgression) [of Adam] to kol Bnei Adam to harsha’ah (condemnation as guilty), so also through one Mitzvah (righteous or worthy deed) [of Moshiach] to kol Bnei Adam to justification unto Chayei [Olam].
19 For as through the disobedience of the one Adam, the many were made chote’im (sinners), so also through the mishma’at (obedience) of the one Adam [Moshiach], the many will be made tzaddikim (righteous ones) [YESHAYAH 53:11].
20 The (epoch of the) Torah came to increase the averah (transgression); but where Chet (Sin, Chet Kadmon) increased, unmerited Chen v’Chesed Hashem overflowed in abundance,
21 In order that as Chet (Sin) reigned in Mavet (Death), so also Chesed might reign through Tzedek Olamim to Chayyei Olam through Rebbe, Melech HaMoshiach Yehoshua Adoneinu [DANIEL 9:24].
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