Romani 8

La Bibbia della Gioia

8 Ma ora non cʼè più condanna per quelli che appartengono a Gesù Cristo. ²Perché la potenza dello Spirito Santo che dà la vita (e questa potenza è mia in Cristo) mi ha liberato dal potere del peccato e della morte. ³Conoscere i comandamenti di Dio non ci libera dalla morsa del peccato, perché, in realtà, non li osserviamo, né possiamo osservarli; ma Dio ha attuato un piano differente per salvarci. Ha mandato il proprio Figlio, in un corpo umano del tutto simile al nostro. Gesù, dando se stesso in sacrificio per i nostri peccati, ha distrutto il dominio che il male aveva su di noi. ⁴Così ora, se diamo ascolto allo Spirito Santo, possiamo ubbidire alle leggi di Dio, perché non ubbidiamo più alla nostra vecchia natura corrotta, che è dentro di noi.

⁵Quelli che si lasciano guìdare dalla propria vecchia natura peccaminosa vivono soltanto per soddisfare i propri desideri; ma quelli che ubbidiscono allo Spirito Santo desiderano fare le cose che piacciono a Dio. ⁶Lʼobbedienza allo Spirito Santo porta alla vita e alla pace, mentre seguire la propria vecchia natura conduce alla morte, ⁷perché questa vecchia natura corrotta, che è dentro di noi, è contro Dio. Non ha mai ubbidito alle sue leggi, né mai lo farà. ⁸Ecco perché quelli che seguono ancora la propria natura peccaminosa, tutti presi dal soddisfare le loro voglie, non possono piacere a Dio.

Una nuova natura

⁹Ma voi non siete come loro. Se lo Spirito di Dio vive in voi, siete guidati dalla vostra nuova natura. Ricordate, però, che se qualcuno non ha lo Spirito di Cristo, non è affatto un cristiano. ¹⁰Se Cristo è in voi, da una parte il corpo è morto a causa del peccato, dallʼaltra lo Spirito vi dà la vita perché siete stati resi giusti. ¹¹E se lo Spirito di Dio, che resuscitò Gesù dalla morte, vive in voi, Dio donerà di nuovo la vita ai vostri corpi mortali, dopo la morte, per mezzo di quello stesso Spirito Santo che è dentro di voi.

¹²Così, cari fratelli, sappiate che voi non avete più nessun obbligo nei riguardi della vecchia natura. Perciò non fate più quelle cose che essa vi spinge a fare! ¹³Perché, se soddisfate le sue voglie, morirete; se invece, per mezzo della potenza dello Spirito Santo, la soffocherete insieme con i suoi atti malvagi, allora vivrete. ¹⁴Perché tutti quelli che sono guidati dallo Spirito di Dio, sono figli di Dio.

¹⁵Voi non avete ricevuto in dono uno spirito che vi rende schiavi o vi fa vivere di nuovo nella paura, ma avete ricevuto lo Spirito di Dio che ci ha fatto diventare veri e propri figli di Dio, adottati in seno alla sua famiglia, figliuoli che lo chiamano «Padre mio!» ¹⁶È lo stesso Spirito Santo che parla al profondo del nostro cuore e ci assicura che siamo suoi figli. ¹⁷E dal momento che siamo veramente suoi figli, siamo anche suoi eredi, eredi insieme con suo Figlio, Gesù Cristo. Ma se vogliamo partecipare alla sua gloria, dobbiamo anche essere pronti a soffrire con lui.

¹⁸Comunque, ciò che soffriamo adesso non è niente in confronto alla gloria, che Dio ci darà un giorno. ¹⁹Tutto lʼuniverso sta aspettando pieno di speranza e con impazienza il momento in cui Dio rivelerà i suoi figli. ^20-21Quel giorno, infatti, il creato sarà liberato dal peccato, dalla morte e dal decadimento, tutte cose che, suo malgrado, lo hanno condannato a non avere un senso, per colpa di chi ve lo ha trascinato. Quel giorno anchʼesso parteciperà alla gloriosa liberazione dal peccato, di cui già godono i figli di Dio.

²²Perché sappiamo che fino ad ora tutto il creato, in attesa di questo grande evento, soffre e geme, come una donna che partorisce. ²³E non soltanto il creato, ma anche noi cristiani. Anche se abbiamo lo Spirito Santo dentro di noi, come anticipo della futura gloria, soffriamo in attesa di essere liberati dal dolore e dalla sofferenza. Anche noi aspettiamo ansiosamente quel giorno, in cui Dio ci darà tutti i nostri pieni diritti, fra cui il corpo nuovo che ci ha promesso, un corpo che non si ammalerà, né morirà mai più.

²⁴Perché è vero che siamo salvati, ma per fede. E aver fede significa aspettare con fiducia ciò che ancora non si vede. Uno che vede già una cosa non ha bisogno di sperare. ²⁵Quando, però, speriamo di ottenere qualcosa che ancora non vediamo, impariamo ad essere pazienti e fiduciosi.

²⁶Nello stesso modo, anche lo Spirito Santo ci aiuta giorno per giorno nei nostri problemi e nelle nostre preghiere. Perché, in realtà, noi non sappiamo neppure per che cosa pregare, né pregare nel modo giusto, ma lo Spirito Santo prega per noi con tale sentimento, che non si può esprimere a parole. ²⁷E il Padre, che conosce tutti i cuori, sa naturalmente ciò che lo Spirito desidera, mentre intercede per noi in armonia con la volontà di Dio. ²⁸Ma noi sappiamo che tutte le cose che capitano a quelli che amano Dio, capitano per il loro bene. Parlo di quelli che sono chiamati secondo il suo piano prestabilito. ²⁹Da sempre Dio li ha conosciuti ed amati, da sempre li ha destinati ad essere simili a suo Figlio, in modo che Gesù fosse il primo di molti fratelli. ³⁰Avendoci scelti, Dio ci ha chiamati a sé e quando ci siamo accostati a lui, siamo stati resi giusti e partecipi della sua gloria.

Dio è dalla nostra parte

³¹Che cosa mai potremmo dire davanti a cose tanto grandi? Se Dio è con noi, che importanza ha se qualcuno è contro di noi? ³²Se egli non ha risparmiato neppure il proprio Figlio, ma lʼha dato per tutti noi, non ci darà sicuramente ogni altra cosa insieme con lui?

³³Che importanza ha se qualcuno ci vuole accusare, ora che siete stati scelti da Dio? Eʼ proprio Dio che ci ha reso giusti.

³⁴Nessuno che voglia condannarci può riuscirci, perché Cristo è morto, non solo, ma ancor di più è risorto per noi; e ora si trova accanto a Dio, al posto di massimo onore, dove sostiene la nostra causa!

³⁵Chi ci separerà dallʼamore di Cristo? Saranno forse le tribolazioni, lʼangoscia, le persecuzioni, la fame, la miseria, il pericolo; oppure una spada puntata sul petto? E se ci trovassimo a dover affrontare queste cose, vorrebbe forse dire che Dio non ci ama più e ci ha abbandonati?

³⁶Le Scritture ci dicono che i credenti hanno tante prove da affrontare: «Per amore tuo, dobbiamo essere pronti ad affrontare la morte in ogni momento della giornata, proprio come pecore portate al macello». ³⁷Ma anche se affrontiamo tutte queste cose la vittoria schiacciante è nostra, grazie a Cristo, che ci ha tanto amato da morire per noi. ³⁸Sono convinto, infatti, che né morte, né vita, né angeli, né principati, né il presente, né il futuro, né potenze, ³⁹né altezze, né profondità, niente e nessuno in tutto il creato potrà separarci dallʼamore di Dio, da quellʼamore che è in Cristo Gesù, Signore nostro.

Romans 8

New English Translation

The Believer’s Relationship to the Holy Spirit

8 There is therefore now no condemnation for those who are in Christ Jesus.^[a] ²For the law of the life-giving Spirit^[b] in Christ Jesus has set you^[c] free from the law of sin and death. ³For God achieved what the law could not do because^[d] it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, ⁴so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

⁵For those who live according to the flesh have their outlook shaped by^[e] the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. ⁶For the outlook^[f] of the flesh is death, but the outlook of the Spirit is life and peace, ⁷because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. ⁸Those who are in the flesh cannot please God. ⁹You, however, are not in^[g] the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. ¹⁰But if Christ is in you, your body is dead because of sin, but^[h] the Spirit is your life^[i] because of righteousness. ¹¹Moreover if the Spirit of the one^[j] who raised Jesus from the dead lives in you, the one who raised Christ^[k] from the dead will also make your mortal bodies alive through his Spirit who lives in you.^[l]

¹²So then,^[m] brothers and sisters,^[n] we are under obligation, not to the flesh, to live according to the flesh ¹³(for if you live according to the flesh, you will^[o] die),^[p] but if by the Spirit you put to death the deeds of the body you will live. ¹⁴For all who are led by the Spirit of God are^[q] the sons of God. ¹⁵For you did not receive the spirit of slavery leading again to fear,^[r] but you received the Spirit of adoption,^[s] by whom^[t] we cry, “Abba,^[u] Father.” ¹⁶The Spirit himself bears witness to^[v] our spirit that we are God’s children. ¹⁷And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)^[w]—if indeed we suffer with him so we may also be glorified with him.

¹⁸For I consider that our present sufferings cannot even be compared^[x] to the coming glory that will be revealed to us. ¹⁹For the creation eagerly waits for the revelation of the sons of God. ²⁰For the creation was subjected to futility—not willingly but because of God^[y] who subjected it—in hope ²¹that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. ²²For we know that the whole creation groans and suffers together until now. ²³Not only this, but we ourselves also, who have the firstfruits of the Spirit,^[z] groan inwardly as we eagerly await our adoption,^[aa] the redemption of our bodies.^[ab] ²⁴For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? ²⁵But if we hope for what we do not see, we eagerly wait for it with endurance.^[ac]

²⁶In the same way, the Spirit helps us in our weakness, for we do not know how we should pray,^[ad] but the Spirit himself intercedes for us with inexpressible groanings. ²⁷And he^[ae] who searches our hearts knows the mind of the Spirit, because the Spirit^[af] intercedes on behalf of the saints according to God’s will. ²⁸And we know that all things work together^[ag] for good for those who love God, who are called according to his purpose, ²⁹because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son^[ah] would be the firstborn among many brothers and sisters.^[ai] ³⁰And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

³¹What then shall we say about these things? If God is for us, who can be against us? ³²Indeed, he who^[aj] did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things? ³³Who will bring any charge against God’s elect?^[ak] It is God who justifies. ³⁴Who is the one who will condemn? Christ^[al] is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. ³⁵Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?^[am] ³⁶As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”^[an] ³⁷No, in all these things we have complete victory^[ao] through him^[ap] who loved us! ³⁸For I am convinced that neither death, nor life, nor angels, nor heavenly rulers,^[aq] nor things that are present, nor things to come, nor powers, ³⁹nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Footnotes

Romans 8:1 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mē kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid M) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in M.
Romans 8:2 tn Grk “for the law of the Spirit of life.”
Romans 8:2 tc Most mss read the first person singular pronoun με (me) here (A D 1175 1241 1505 1739^c 1881 2464 M lat sa). The second person singular pronoun σε (se) is superior because of external support (א B (F: σαι) G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, ēleutherōsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.
Romans 8:3 tn Grk “in that.”
Romans 8:5 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
Romans 8:6 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
Romans 8:9 tn Or “are not controlled by the flesh but by the Spirit.”
Romans 8:10 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
Romans 8:10 tn Or “life-giving.” Grk “the Spirit is life.”
Romans 8:11 sn The one who raised Jesus from the dead refers to God (also in the following clause).
Romans 8:11 tc Several mss read ᾿Ιησοῦν (Iēsoun, “Jesus”) after Χριστόν (Christon, “Christ”; א* A D* 630 1506 1739 1881 bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be autographic, though, both because of external evidence (א² B D² F G Ψ 33 1175 1241 1505 2464 M sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).
Romans 8:11 tc Most mss (B D F G Ψ 33 1175 1241 1739 1881 M lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C 81 104 1505 1506 al, and is slightly preferred.
Romans 8:12 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.
Romans 8:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
Romans 8:13 tn Grk “are about to, are certainly going to.”
Romans 8:13 sn This remark is parenthetical to Paul’s argument.
Romans 8:14 tn Grk “For as many as are being led by the Spirit of God, these are.”
Romans 8:15 tn Grk “slavery again to fear.”
Romans 8:15 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).”
Romans 8:15 tn Or “in that.”
Romans 8:15 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
Romans 8:16 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summartureō) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (martureō). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
Romans 8:17 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs—that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
Romans 8:18 tn Grk “are not worthy [to be compared].”
Romans 8:20 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
Romans 8:23 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
Romans 8:23 tn See the note on “adoption” in v. 15.
Romans 8:23 tn Grk “body.”
Romans 8:25 tn Or “perseverance.”
Romans 8:26 tn Or “for we do not know what we ought to pray for.”
Romans 8:27 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
Romans 8:27 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
Romans 8:28 tc ὁ θεός (ho theos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 in P⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1175 1241 1505 1739 1881 2464 M latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
Romans 8:29 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
Romans 8:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
Romans 8:32 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all—How will he not also with him give us all things?”
Romans 8:33 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
Romans 8:34 tc ‡ A number of significant and early witnesses, along with several others (P^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Iēsous, “Jesus”) after Χριστός (Christos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1175 1241 1739 1881 M sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁸ has the word in brackets, indicating doubt as to its authenticity.tn Grk “who also.”
Romans 8:35 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
Romans 8:36 sn A quotation from Ps 44:22.
Romans 8:37 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
Romans 8:37 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
Romans 8:38 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

La Bibbia della Gioia (BDG)

New English Translation (NET)