Roemer 14
Luther Bibel 1545
14 Den Schwachen im Glauben nehmet auf und verwirrt die Gewissen nicht.
2 Einer glaubt er möge allerlei essen; welcher aber schwach ist, der ißt Kraut.
3 Welcher ißt, der verachte den nicht, der da nicht ißt; und welcher nicht ißt, der richte den nicht, der da ißt; denn Gott hat ihn aufgenommen.
4 Wer bist du, daß du einen fremden Knecht richtest? Er steht oder fällt seinem HERRN. Er mag aber wohl aufgerichtet werden; denn Gott kann ihn wohl aufrichten.
5 Einer hält einen Tag vor dem andern; der andere aber hält alle Tage gleich. Ein jeglicher sei in seiner Meinung gewiß.
6 Welcher auf die Tage hält, der tut's dem HERRN; und welcher nichts darauf hält, der tut's auch dem HERRN. Welcher ißt, der ißt dem HERRN, denn er dankt Gott; welcher nicht ißt, der ißt dem HERRN nicht und dankt Gott.
7 Denn unser keiner lebt sich selber, und keiner stirbt sich selber.
8 Leben wir, so leben wir dem HERRN; sterben wir, so sterben wir dem HERRN. Darum, wir leben oder sterben, so sind wir des HERRN.
9 Denn dazu ist Christus auch gestorben und auferstanden und wieder lebendig geworden, daß er über Tote und Lebendige HERR sei.
10 Du aber, was richtest du deinen Bruder? Oder, du anderer, was verachtest du deinen Bruder? Wir werden alle vor den Richtstuhl Christi dargestellt werden;
11 denn es steht geschrieben: "So wahr ich lebe, spricht der HERR, mir sollen alle Kniee gebeugt werden, und alle Zungen sollen Gott bekennen."
12 So wird nun ein jeglicher für sich selbst Gott Rechenschaft geben.
13 Darum lasset uns nicht mehr einer den andern richten; sondern das richtet vielmehr, daß niemand seinem Bruder einen Anstoß oder Ärgernis darstelle.
14 Ich weiß und bin gewiß in dem HERRN Jesus, daß nichts gemein ist an sich selbst; nur dem, der es rechnet für gemein, dem ist's gemein.
15 So aber dein Bruder um deiner Speise willen betrübt wird, so wandelst du schon nicht nach der Liebe. Verderbe den nicht mit deiner Speise, um welches willen Christus gestorben ist.
16 Darum schaffet, daß euer Schatz nicht verlästert werde.
17 Denn das Reich Gottes ist nicht Essen und Trinken, sondern Gerechtigkeit und Friede und Freude in dem heiligen Geiste.
18 Wer darin Christo dient, der ist Gott gefällig und den Menschen wert.
19 Darum laßt uns dem nachstreben, was zum Frieden dient und was zur Besserung untereinander dient.
20 Verstöre nicht um der Speise willen Gottes Werk. Es ist zwar alles rein; aber es ist nicht gut dem, der es ißt mit einem Anstoß seines Gewissens.
21 Es ist besser, du essest kein Fleisch und trinkest keinen Wein und tust nichts, daran sich dein Bruder stößt oder ärgert oder schwach wird.
22 Hast du den Glauben, so habe ihn bei dir selbst vor Gott. Selig ist, der sich selbst kein Gewissen macht in dem, was er annimmt.
23 Wer aber darüber zweifelt, und ißt doch, der ist verdammt; denn es geht nicht aus dem Glauben. Was aber nicht aus dem Glauben geht, das ist Sünde.
Romani 14
Conferenza Episcopale Italiana
Carità verso i deboli
14 Accogliete tra voi chi è debole nella fede, senza discuterne le esitazioni. 2 Uno crede di poter mangiare di tutto, l'altro invece, che è debole, mangia solo legumi. 3 Colui che mangia non disprezzi chi non mangia; chi non mangia, non giudichi male chi mangia, perché Dio lo ha accolto. 4 Chi sei tu per giudicare un servo che non è tuo? Stia in piedi o cada, ciò riguarda il suo padrone; ma starà in piedi, perché il Signore ha il potere di farcelo stare.
5 C'è chi distingue giorno da giorno, chi invece li giudica tutti uguali; ciascuno però cerchi di approfondire le sue convinzioni personali. 6 Chi si preoccupa del giorno, se ne preoccupa per il Signore; chi mangia, mangia per il Signore, dal momento che rende grazie a Dio; anche chi non mangia, se ne astiene per il Signore e rende grazie a Dio. 7 Nessuno di noi, infatti, vive per se stesso e nessuno muore per se stesso, 8 perché se noi viviamo, viviamo per il Signore, se noi moriamo, moriamo per il Signore. Sia che viviamo, sia che moriamo, siamo dunque del Signore. 9 Per questo infatti Cristo è morto ed è ritornato alla vita: per essere il Signore dei morti e dei vivi.
10 Ma tu, perché giudichi il tuo fratello? E anche tu, perché disprezzi il tuo fratello? Tutti infatti ci presenteremo al tribunale di Dio, 11 poiché sta scritto:
Come è vero che io vivo, dice il Signore,
ogni ginocchio si piegherà davanti a me
e ogni lingua renderà gloria a Dio.
12 Quindi ciascuno di noi renderà conto a Dio di se stesso. 13 Cessiamo dunque di giudicarci gli uni gli altri; pensate invece a non esser causa di inciampo o di scandalo al fratello.
14 Io so, e ne sono persuaso nel Signore Gesù, che nulla è immondo in se stesso; ma se uno ritiene qualcosa come immondo, per lui è immondo. 15 Ora se per il tuo cibo il tuo fratello resta turbato, tu non ti comporti più secondo carità. Guardati perciò dal rovinare con il tuo cibo uno per il quale Cristo è morto! 16 Non divenga motivo di biasimo il bene di cui godete! 17 Il regno di Dio infatti non è questione di cibo o di bevanda, ma è giustizia, pace e gioia nello Spirito Santo: 18 chi serve il Cristo in queste cose, è bene accetto a Dio e stimato dagli uomini. 19 Diamoci dunque alle opere della pace e alla edificazione vicendevole. 20 Non distruggere l'opera di Dio per una questione di cibo! Tutto è mondo, d'accordo; ma è male per un uomo mangiare dando scandalo. 21 Perciò è bene non mangiare carne, né bere vino, né altra cosa per la quale il tuo fratello possa scandalizzarsi.
22 La fede che possiedi, conservala per te stesso davanti a Dio. Beato chi non si condanna per ciò che egli approva. 23 Ma chi è nel dubbio, mangiando si condanna, perché non agisce per fede; tutto quello, infatti, che non viene dalla fede è peccato.
Romans 14
New English Translation
Exhortation to Mutual Forbearance
14 Now receive the one who is weak in the faith, and do not have disputes over differing opinions.[a] 2 One person believes in eating everything, but the weak person eats only vegetables. 3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord[b] is able to make him stand.
5 One person regards one day holier than other days, and another regards them all alike.[c] Each must be fully convinced in his own mind. 6 The one who observes the day does it for the Lord. The[d] one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 7 For none of us lives for himself and none dies for himself. 8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.
10 But you who eat vegetables only—why do you judge your brother or sister?[e] And you who eat everything—why do you despise your brother or sister?[f] For we will all stand before the judgment seat[g] of God. 11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”[h] 12 Therefore, each of us will give an account of himself to God.[i]
Exhortation for the Strong not to Destroy the Weak
13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister.[j] 14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 15 For if your brother or sister[k] is distressed because of what you eat,[l] you are no longer walking in love.[m] Do not destroy by your food someone for whom Christ died. 16 Therefore do not let what you consider good[n] be spoken of as evil. 17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 18 For the one who serves Christ in this way is pleasing to God and approved by people.[o]
19 So then, let us pursue what makes for peace and for building up one another. 20 Do not destroy the work of God for the sake of food. For although all things are clean,[p] it is wrong to cause anyone to stumble by what you eat. 21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.[q] 22 The faith[r] you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin.[s]
Footnotes
- Romans 14:1 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
- Romans 14:4 tc Most mss, especially Western and Byzantine (D F G L 048 33 1739 1175 1241 1505 1881 M latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most significant mss (P46 א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
- Romans 14:5 tn Grk “For one judges day from day, and one judges all days.”
- Romans 14:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Romans 14:10 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
- Romans 14:10 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
- Romans 14:10 sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
- Romans 14:11 sn A quotation from Isa 45:23.
- Romans 14:12 tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881) but are found in א A C D Ψ 0209 33 1175 1241 1505 M lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA28 places the words in brackets, indicating doubt as to their authenticity.tn Or “each of us is accountable to God.”
- Romans 14:13 tn Grk “brother.”
- Romans 14:15 tn Grk “brother.”
- Romans 14:15 tn Grk “on account of food.”
- Romans 14:15 tn Grk “according to love.”
- Romans 14:16 tn Grk “do not let your good.”
- Romans 14:18 tn Grk “by men,” but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.
- Romans 14:20 sn Here clean refers to food being ceremonially clean.
- Romans 14:21 tc A large number of mss, some of them quite significant (P46vid א2 B D F G Ψ 0209 33 1881 M lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.
- Romans 14:22 tc ‡ Several significant Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν (hēn, “the faith that you have”) at this juncture, but D F G Ψ 1175 1241 1505 1739 1881 M lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA28 places the word in brackets, indicating some doubt as to its authenticity.
- Romans 14:23 tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.
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