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Römer 5
Schlachter 2000

Die Früchte der Gerechtigkeit aus Glauben

5 Da wir nun aus Glauben gerechtfertigt sind, so haben wir Frieden mit Gott durch unseren Herrn Jesus Christus,

2 durch den wir im Glauben auch Zugang erlangt haben zu der Gnade, in der wir stehen, und wir rühmen uns der Hoffnung auf die Herrlichkeit Gottes[a].

3 Aber nicht nur das, sondern wir rühmen uns auch in den Bedrängnissen, weil wir wissen, dass die Bedrängnis standhaftes Ausharren[b] bewirkt,

4 das standhafte Ausharren aber Bewährung, die Bewährung aber Hoffnung;

5 die Hoffnung aber lässt nicht zuschanden werden;[c] denn die Liebe Gottes ist ausgegossen in unsere Herzen durch den Heiligen Geist, der uns gegeben worden ist.

6 Denn Christus ist, als wir noch kraftlos[d] waren, zur bestimmten Zeit[e] für Gottlose gestorben.

7 Nun stirbt kaum jemand für einen Gerechten; für einen Wohltäter entschließt sich vielleicht jemand zu sterben.

8 Gott aber beweist seine Liebe zu uns dadurch, dass Christus für uns gestorben ist, als wir noch Sünder waren.

9 Wie viel mehr nun werden wir, nachdem wir jetzt durch sein Blut gerechtfertigt worden sind, durch ihn vor dem Zorn errettet werden!

10 Denn wenn wir mit Gott versöhnt worden sind durch den Tod seines Sohnes, als wir noch Feinde waren, wie viel mehr werden wir als Versöhnte gerettet werden durch sein Leben!

11 Aber nicht nur das, sondern wir rühmen uns auch Gottes durch unseren Herrn Jesus Christus, durch den wir jetzt die Versöhnung empfangen haben.

Die Sünde durch Adam – die Gerechtigkeit durch Christus

12 Darum, gleichwie durch einen Menschen die Sünde in die Welt gekommen ist und durch die Sünde der Tod, und so der Tod zu allen Menschen hingelangt ist, weil sie alle gesündigt haben

13 (denn schon vor dem Gesetz war die Sünde in der Welt; wo aber kein Gesetz ist, da wird die Sünde nicht in Rechnung gestellt[f].

14 Dennoch herrschte der Tod von Adam bis Mose auch über die, welche nicht mit einer gleichartigen Übertretung gesündigt hatten wie Adam, der ein Vorbild[g] dessen ist, der kommen sollte.

15 Aber es verhält sich mit der Gnadengabe nicht wie mit der Übertretung. Denn wenn durch die Übertretung des Einen die Vielen gestorben sind, wie viel mehr ist die Gnade Gottes und das Gnadengeschenk durch den einen Menschen Jesus Christus in überströmendem Maß zu den Vielen gekommen.

16 Und es verhält sich mit dem Geschenk nicht so, wie mit dem, was durch den einen kam, der sündigte. Denn das Urteil [führt] aus der einen [Übertretung] zur Verurteilung; die Gnadengabe aber [führt] aus vielen Übertretungen zur Rechtfertigung.

17 Denn wenn infolge der Übertretung des einen der Tod zur Herrschaft kam durch den einen, wie viel mehr werden die, welche den Überfluss der Gnade und das Geschenk der Gerechtigkeit empfangen, im Leben herrschen durch den Einen, Jesus Christus!)

18 Also: Wie nun durch die Übertretung des einen die Verurteilung für alle Menschen kam, so kommt auch durch die Gerechtigkeit[h] des Einen für alle Menschen die Rechtfertigung, die Leben gibt[i].

19 Denn gleichwie durch den Ungehorsam des einen Menschen die Vielen zu Sündern gemacht worden sind, so werden auch durch den Gehorsam des Einen die Vielen zu Gerechten gemacht.[j]

20 Das Gesetz aber ist daneben hereingekommen, damit das Maß der Übertretung voll würde. Wo aber das Maß der Sünde voll geworden ist, da ist die Gnade überströmend geworden,

21 damit, wie die Sünde geherrscht hat im Tod, so auch die Gnade herrsche durch Gerechtigkeit zu ewigem Leben durch Jesus Christus, unseren Herrn.

Footnotes

  1. (5,2) d.h. auf die Herrlichkeit, die den Gläubigen von Gott bereitet ist.
  2. (5,3) Andere Übersetzung: Geduld, »Darunterbleiben«.
  3. (5,5) d.h. enttäuscht uns nicht, lässt uns nicht beschämt dastehen.
  4. (5,6) d.h. durch die sündige Natur unfähig, Gottes Willen zu tun (vgl. Röm 7,14-24).
  5. (5,6) w. »gemäß dem kairos«, d.h. der von Gott festgesetzten Zeit.
  6. (5,13) d.h. dem Sünder nicht als Übertretung vorgehalten.
  7. (5,14) gr. typos; bed. hier ein Sinnbild, das auf etwas anderes hinweist (vgl. 1Kor 10,6.11; Hebr 8,5).
  8. (5,18) od. durch die gerechte Tat.
  9. (5,18) w. die Rechtfertigung des Lebens.
  10. (5,19) Andere Übersetzung: die Vielen in die Stellung von Sündern gebracht wurden … die Vielen in die Stellung von Gerechten gebracht (w. »als Gerechte hingestellt«).
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羅馬書 5
Chinese Contemporary Bible (Traditional)

與上帝和好

5 我們既然因信而被稱為義人，就藉著我們的主耶穌基督與上帝和好了。 2 我們又靠著祂，藉著信進入現在所站的這恩典中，歡歡喜喜地盼望分享上帝的榮耀。 3 不但如此，我們在苦難中也歡喜，因為知道苦難使人生忍耐， 4 忍耐生品格，品格生盼望。 5 這種盼望不會落空，因為上帝的愛藉著所賜給我們的聖靈已傾注在我們心中。

6 當我們還軟弱無助的時候，基督就在所定的日期為罪人死了。 7 為義人死，是罕見的；為好人死，也許有敢做的； 8 但基督卻在我們還做罪人的時候為我們死！上帝的愛就這樣顯明了。

9 現在，我們既然因祂所流的血而被稱為義人，豈不更要靠著祂免受上帝的烈怒嗎？ 10 如果我們還與上帝爲敵的時候，尚且可以藉著上帝兒子的死亡與上帝和好，和好後的我們豈不更要藉著祂兒子的生命得到拯救嗎？ 11 不但如此，我們藉著主耶穌基督與上帝和好之後，還要藉著祂在上帝面前歡喜。

亞當與基督

12 因此，罪怎樣從一個人進入世界並帶來了死亡，死亡也怎樣臨到了全人類，因為全人類都犯了罪。 13 沒有律法之前，罪已經在世上了；但沒有律法，罪也不算為罪。 14 事實上，從亞當到摩西的時代，死亡一直辖制著人類，甚至連那些不與亞當犯同樣罪的人也不能倖免。亞當是將要來的那位的預表。

15 然而，上帝的洪恩遠超過亞當的過犯。若因一人的過犯，眾人都要死亡，那麼上帝的恩典，也就是通過耶穌基督一人所賜的恩典，豈不要更豐富地臨到眾人嗎？ 16 再者，上帝的恩賜不同於一人犯罪的後果。一人犯罪便帶來審判和定罪，恩賜卻使眾人罪惡得赦、被稱為義人。 17 如果因一人的過犯，死亡就藉著那人作了王，那麼接受上帝洪恩又得到祂所賜之義的人，豈不更要藉著耶穌基督一人在生命中作王嗎？

18 如此說來，因為一人的過犯，眾人都被定罪；照樣，因為一人的義行，眾人都被稱為義人，得到生命。 19 因為一人的悖逆，眾人成為罪人；照樣，因為一人的順服，眾人將被稱為義人。 20 律法是後來頒佈的，使過犯更多地顯出來，只是哪裡的罪越多，哪裡的恩典就顯得越豐富。 21 罪怎樣掌權帶來死亡[a]，恩典也照樣藉著義掌權，為要藉著我們主耶穌基督帶來永生。

Footnotes

  1. 5·21 「罪怎樣掌權帶來死亡」或譯「罪怎樣藉著死亡掌權」。
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Romans 5
New English Translation

The Expectation of Justification

5 [a] Therefore, since we have been declared righteous by faith, we have[b] peace with God through our Lord Jesus Christ, 2 through whom we have also obtained access[c] into this grace in which we stand, and we rejoice[d] in the hope of God’s glory. 3 Not[e] only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 4 and endurance, character, and character, hope. 5 And hope does not disappoint, because the love of God[f] has been poured out[g] in our hearts through the Holy Spirit who was given to us.

6 For while we were still helpless, at the right time Christ died for the ungodly. 7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)[h] 8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 9 Much more then, because we have now been declared righteous[i] by his blood,[j] we will be saved through him from God’s wrath.[k] 10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 11 Not[l] only this, but we also rejoice[m] in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

The Amplification of Justification

12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people[n] because[o] all sinned— 13 for before the law was given,[p] sin was in the world, but there is no accounting for sin[q] when there is no law. 14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type[r] of the coming one) transgressed.[s] 15 But the gracious gift is not like the transgression.[t] For if the many died through the transgression of the one man,[u] how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 16 And the gift is not like the one who sinned.[v] For judgment, resulting from the one transgression,[w] led to condemnation, but[x] the gracious gift from the many failures[y] led to justification. 17 For if, by the transgression of the one man,[z] death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

18 Consequently,[aa] just as condemnation[ab] for all people[ac] came[ad] through one transgression,[ae] so too through the one righteous act[af] came righteousness leading to life[ag] for all people. 19 For just as through the disobedience of the one man[ah] many[ai] were constituted sinners, so also through the obedience of one man[aj] many[ak] will be constituted righteous. 20 Now the law came in[al] so that the transgression[am] may increase, but where sin increased, grace multiplied all the more, 21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Footnotes

  1. Romans 5:1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
  2. Romans 5:1 tc A number of significant witnesses have the subjunctive ἔχωμεν (echōmen, “let us have”) instead of ἔχομεν (echomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS5 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA28 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the autograph. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was the initial text—just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirēnēn echōmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
  3. Romans 5:2 tc ‡ There is some dispute over whether τῇ πίστει is here or not. Several decent witnesses lack the words (B D F G 0220 sa Ambst) while they are found (with ἐν preceding the article in some) in other witnesses, some of which are very good (א [+ ἐν in א1; lacking in א*, omitted in אc] A [also with ἐν] C Ψ 33 1739 1881 lat). On balance, the shorter reading has stronger external witnesses. As well, (ἐν) τῇ πίστει strikes the reader as mildly redundant and certainly as a clarification. As such, it seems to be a motivated reading. It is thus best to delete the words from the text.
  4. Romans 5:2 tn Or “exult, boast.”
  5. Romans 5:3 tn Here δέ (de) has not been translated because of differences between Greek and English style.
  6. Romans 5:5 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (hē agapē tou theou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).
  7. Romans 5:5 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
  8. Romans 5:7 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
  9. Romans 5:9 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiōthentes) has been translated as a causal adverbial participle.
  10. Romans 5:9 tn Or, according to BDF §219.3, “at the price of his blood.”
  11. Romans 5:9 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
  12. Romans 5:11 tn Here δέ (de) has not been translated because of differences between Greek and English style.
  13. Romans 5:11 tn Or “exult, boast.”
  14. Romans 5:12 tn Here ἀνθρώπους (anthrōpous) has been translated as a generic (“people”) since both men and women are clearly intended in this context.
  15. Romans 5:12 tn The translation of the phrase ἐφ᾿ ᾧ (eph hō) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
  16. Romans 5:13 tn Grk “for before the law.”
  17. Romans 5:13 tn Or “sin is not reckoned.”
  18. Romans 5:14 tn Or “pattern.”
  19. Romans 5:14 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
  20. Romans 5:15 tn Grk “but not as the transgression, so also [is] the gracious gift.”
  21. Romans 5:15 sn Here the one man refers to Adam (cf. 5:14).
  22. Romans 5:16 tn Grk “and not as through the one who sinned [is] the gift.”
  23. Romans 5:16 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
  24. Romans 5:16 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  25. Romans 5:16 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
  26. Romans 5:17 sn Here the one man refers to Adam (cf. 5:14).
  27. Romans 5:18 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  28. Romans 5:18 tn Grk “[it is] unto condemnation for all people.”
  29. Romans 5:18 tn Here ἀνθρώπους (anthrōpous) has been translated as a generic (“people”) since both men and women are clearly intended in this context.
  30. Romans 5:18 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
  31. Romans 5:18 sn One transgression refers to the sin of Adam in Gen 3:1-24.
  32. Romans 5:18 sn The one righteous act refers to Jesus’ death on the cross.
  33. Romans 5:18 tn Grk “righteousness of life.”
  34. Romans 5:19 sn Here the one man refers to Adam (cf. 5:14).
  35. Romans 5:19 tn Grk “the many.”
  36. Romans 5:19 sn One man refers here to Jesus Christ.
  37. Romans 5:19 tn Grk “the many.”
  38. Romans 5:20 tn Grk “slipped in.”
  39. Romans 5:20 tn Or “trespass.”
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Schlachter 2000 (SCH2000)

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Chinese Contemporary Bible (Traditional) (CCBT)

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