罗马书 8
Chinese Standard Bible (Simplified)
赐生命的灵
8 所以现在，那些在基督耶稣里的人，[a]就不被定罪了， 2 因为圣灵的生命法则，在基督耶稣里把你[b]从罪和死的法则中释放了出来。 3 因肉体软弱的缘故，律法所做不到的，神却做到了[c]——神派遣了自己的儿子成为罪的肉身样式，并且为了赎罪，用肉身判决了罪， 4 使律法的公义规定，成全在我们这些不顺着肉体却顺着圣灵行走的人身上。 5 要知道，顺着肉体的人，思想属肉体的事；顺着圣灵的人，思想属圣灵的事。 6 属肉体的思想带来死亡；属圣灵的思想带来生命和平安。 7 原来属肉体的思想是敌对神的，因为它不服从神的律法，其实也不能服从； 8 并且，属肉体的人无法得到神的喜悦。 9 但既然神的灵真是住在你们里面，你们就不属于肉体，而属于圣灵了。不过如果有人没有基督的灵，这个人就不属于基督了。 10 但如果基督在你们里面，那么，你们的身体虽然因罪是死的[d]，灵却因义是活的[e]； 11 不但如此，使耶稣从死人中复活的那一位——他的灵如果住在你们里面，那么，使基督从死人中复活的那一位，也将藉着[f]住在你们里面的圣灵，使你们会死的身体得着生命。
圣灵的工作
12 弟兄们，由此可见，我们都是有责任[g]的，但不是对肉体有责任去顺着肉体而活； 13 因为你们如果顺着肉体而活，就将死去；但如果顺着圣灵治死身体的所作所为，就将活着。 14 原来，凡是蒙神的灵带领的人，他们才是神的儿女。 15 就是说，你们所领受的不是一个奴役的灵，使你们再有惧怕；相反，你们所领受的是使你们有儿子名份的圣灵——藉着他，我们呼叫：“阿爸！父啊！” 16 圣灵亲自与我们的灵一同作证：我们是神的儿女。 17 既然是儿女，也就是继承人；如果我们真是为了与他一同得荣耀而与他一同受苦，我们就是神的继承人，而且与基督同做继承人。
将来的荣耀
18 事实上，我认为现今时刻的苦难，与将来要显明给我们的荣耀，是无法相比的。 19 被造之物都热切盼望、热切等待着神的儿女显现出来， 20 因为被造之物屈从在虚妄之下，并不是出于自愿，而是出于使它屈从的那一位； 21 被造之物自己也盼望着从使之衰朽[h]的奴役中得到释放，归入神儿女荣耀的自由。 22 我们知道，所有被造之物都一同呻吟、同受阵痛，直到如今。 23 不仅如此，连我们这些有圣灵为初熟果子的人，也在自己里面呻吟叹息，热切等待得到儿子的名份[i]，就是等待我们的身体得蒙救赎。 24 因为我们得救在于这盼望。然而，看得见的盼望，就不是盼望了；谁会盼望自己所看得见的呢？ 25 但如果我们盼望那看不见的，就要藉着忍耐来热切等待。
26 况且，圣灵也照样扶助我们的软弱。事实上，我们不知道该祷告什么、如何祷告，但圣灵却亲自用说不出的叹息，为我们[j]代求。 27 而且，洞察人心的那一位，知道圣灵的意念是什么，因为圣灵是按神的意思[k]为圣徒代求的。
28 我们也知道，神使万事相辅相成[l]，是为了爱神之人的益处，就是那些按照他的心意蒙召之人的益处。 29 因为神预先所知道的人，神也预先定下他们和他儿子的形像相似，使他儿子在众多弟兄中做长子[m]； 30 而且，神预先所定下的人，神又召他们来；所召来的人，又称他们为义；所称为义的人，又使他们得荣耀。
信徒的凯旋
31 那么，对这些事我们要怎么说呢？
神如果支持我们，谁还能反对我们呢？
32 神既然没有顾惜自己的儿子，
为我们所有的人舍弃了他，
难道不会把万有也连同他一起赐给我们吗？
33 到底谁能控告那些蒙神拣选的人呢？
神是称人为义的那一位！
34 到底谁能定我们的罪呢？
基督耶稣是已经死了的那一位——
但更要说，他已经复活了，
而且现今在神的右边，还为我们代求！
35 到底谁能使我们与基督[n]的爱分开呢？
难道是患难吗？是困苦吗？是逼迫吗？
是饥饿吗？是赤身吗？是危险吗？是刀剑吗？
36 正如经上所记：
“为你的缘故，我们终日被置于死地，
被看为要宰杀的羊。”[o]
37 然而，靠着爱我们的那一位，
我们在这一切事上已经得胜有余了。
38 事实上，我深信：
无论是死、是生、
是天使、是统治者、
是现在的事、是将来的事、是有势力的、
39 是高处的、是深处的，或是任何别的被造之物，
都不能使我们与神的爱分开，
这爱是在我们主基督耶稣里的。
Footnotes
- 罗马书 8:1 有古抄本附“就是那些不顺着肉体却顺着圣灵而行走的人，”。
- 罗马书 8:2 你——有古抄本作“我”。
- 罗马书 8:3 神却做到了——辅助词语。
- 罗马书 8:10 是死的——或译作“要死”。
- 罗马书 8:10 灵却因义是活的——或译作“圣灵却因义赐生命”。
- 罗马书 8:11 藉着——有古抄本作“因为”。
- 罗马书 8:12 有责任——原文直译“欠债”。
- 罗马书 8:21 衰朽——或译作“败坏”。
- 罗马书 8:23 有古抄本没有“得到儿子的名份”。
- 罗马书 8:26 有古抄本没有“为我们”。
- 罗马书 8:27 的意思——辅助词语。
- 罗马书 8:28 神使万事相辅相成——或译作“万事相辅相成”。
- 罗马书 8:29 长子——原文直译“首生者”。
- 罗马书 8:35 基督——有古抄本作“神”。
- 罗马书 8:36 《诗篇》44:22。
Kehillah in Rome 8
Orthodox Jewish Bible
8 Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha’ah (condemnation as guilty) for those in Moshiach Yehoshua (cf. Ro 5:18).
2 For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua [YIRMEYAH 31:31-34; YECHEZKEL 36:26-27] has set you free from the Chok of Chet and Mavet.
3 For what the Torah was unable to do in that it was weak through the basar (fallen human nature under Chet Kadmon and without hitkhadshut renewal and regeneration by the Ruach Hakodesh), G-d sent his own Ben HaElohim [Moshiach] in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin atoning sacrifice, 2C 5:21) and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity)
4 In order that the maleh chukat haTorah (the full statute requirement of the Torah, see VAYIKRA 18:5) might be fulfilled in us whose halakhah is in the Derech [HaChayyim] (the Way of Life) according to the Ruach Hakodesh and not in accordance with the basar.
5 For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of the Ruach [Hakodesh] take the side of the Ruach Hakodesh.
6 For the way of thinking of the basar is mavet (death), whereas the way of thinking of the Ruach Hakodesh is Chayyim and Shalom.
7 Because the way of thinking of the basar is hostility, eyvah (enmity BERESHIS 3:15) toward G-d, for it does not submit itself to the Torah of G-d; for it cannot.
8 And those who are in the basar are not able to please Hashem.
9 However, you are not in the basar [i.e., unregenerate] but in the Ruach Hakodesh, assuming that the Ruach Hakodesh of Hashem does indeed dwell in you—if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach.
10 And if Moshiach is in you, the body (of the basar) is dead because of sin [5:12] but the Ruach [Hakodesh] is life for you because of Tzedek (righteousness [cf. Ro 5:18].
11 But if the Ruach Hakodesh of Him who gave Yehoshua Techiyah (Resurrection) from the Mesim dwells in you, He who raised Moshiach from the Mesim will give Chayyim to your mortal bodies as well, through His indwelling Ruach Hakodesh in you.
12 So then, Achim b’Moshiach, we are under no obligation to the basar to live in accordance with the basar.
13 For if you live in accordance with the basar (old fallen humanity under slave master Chet Kadmon) you will certainly die; but if by the Ruach Hakodesh you put to death the [shameful] acts of the body, you will live.
14 For as many as are led by the Ruach HaElohim, they are bnei HaElohim.
15 For you did not receive a spirit of avdut, falling back into pachad (fear); but you received the Ruach of Mishpat HaBanim (Adoption), having Ma’amad HaBanim (the standing as Sons [9:4]), by which we cry, "Abba, Avinu"!
16 The Ruach Hakodesh himself bears eidus (witness) with our [regenerate, Yn 3:6] ruach that we are bnei HaElohim.
17 And if bnei HaElohim, then also yoreshim (heirs) of G-d and co-heirs (Ro 4:13) together with Moshiach, provided that we suffer with him in order that we might also be set in kavod (glory, eschatological glorification) with him.
18 For I reckon that the yisurim (suffering) of zman hazeh (of this present time) are not to be compared with the coming kavod (glory) to be revealed in us.
19 For the eager expectation of HaBri’ah (the Creation) awaits the heavenly hisgalus (revelation, unveiling) of the bnei HaElohim.
20 For HaBri’ah (the Creation) was subjected to hevel (futility), not willingly, but on account of Him who subjected it, in tikvah (hope),
21 Because HaBri’ah also itself will be set free from the avdut (slavery) of corruption into the deror (freedom YESHAYAH 61:1) of the kavod (glory) of the bnei HaElohim.
22 For we have da’as that the whole Bri’ah groans and suffers the chevlei leydah (pangs of childbirth) until now.
23 And not only so, but also we ourselves who have the bikkurim (first fruits) of the Ruach Hakodesh also groan within ourselves, eagerly awaiting the Mishpat HaBanim Adoption, that is, the pedut geviyyateinu [ransom for Geulah redemption of our body BERESHIS 47:18] for the Techiyah from HaMesim. [See Ro 3:24-25; 9:4]
24 For in tikvah (hope) we were delivered in eschatological salvation. But tikvah (hope) which is seen is not tikvah, for who hopes for what he sees?
25 But if we have tikvah for what we do not see, we eagerly await it with zitzfleisch.
26 In the same way, the Ruach Hakodesh helps us in our weakness (as creatures: see Ro 5:6). For as we daven, we do not know as we should for what to make tefillos (prayers), but the Ruach HaKodesh Himself intercedes on our behalf with labor pang groans not intelligibly uttered.
27 And Hashem who searches the levavot knows what is the way of thinking of the Ruach Hakodesh, because He intercedes as G-d would have it on behalf of the Kadoshim.
28 And we have da’as that for those who love Hashem everything co-operates toward HaTov for those who are HaKeru’im (the summoned, called ones) according to the etzah (wisdom) of the tochnit Hashem (G-d’s purposeful and willed plan or goal Ro 9:11).
29 For those Hashem had da’as of beterem (beforehand YIRMEYAH 1:5), Hashem also decided upon from the beginning to be conformed to the demut (likeness) of Hashem’s Ben HaElohim, that he [Moshiach] should be HaBechor (Firstborn) among many Achim b’Moshiach.
30 And those Hashem decided upon from the beginning Hashem also summoned, called; and those Hashem summoned, called Hashem also acquitted, pronounced to be YITZDAK IM HASHEM; and those Hashem acquitted and pronounced to be YITZDAK IM HASHEM Hashem also set in eternal kavod (glory).
31 In view of these things, what therefore shall we say? If Hashem is for us, who is against us?
32 He who indeed did not spare His own Ben HaElohim but gave him up for us all, how shall He not also with him give us all things (see Ro 8:12-17; 4:13).
33 Who will bring charges against the Bechirei HaElohim (chosen ones of Hashem)? It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM (justified with G-d).
34 Who is there to bring a judgment of harsha’ah (condemnation, to condemn to Onesh Gehinnom, cf. Ro 8:1)? It is Moshiach Yehoshua who died, rather was kam litechiyah (raised to resurrection), who also is at LIMIN HASHEM (the right hand of G-d—TEHILLIM 110:1), who also intercedes on our behalf (see Ro 8:26-27).
35 Who will separate us from the Ahavas Moshiach (love of Moshiach)? Tzoros (affliction, trouble), or distress, or redifot (persecutions), or hunger, or nakedness, or danger, or cherev (sword 13:4)?
36 As it is written, KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K’TZON TIVCHAH ("For Your sake we are being killed all the day; we are reckoned as sheep for slaughter" TEHILLIM 44:23 (22).
37 But in all these things we prevail bichlal (entirely) through Him who had ahavah for us.
38 For I am convinced that neither Histalkus nor Chayyim nor Malachim nor Rulers, neither things present nor things to come nor kochot (powers),
39 Neither height nor depth nor any other creature will be able to separate us from the ahavas Hashem which is in Rebbe, Melech HaMoshiach Yehoshua Adoneinu.
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