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Romanos 5
Portuguese New Testament: Easy-to-Read Version

Justos diante de Deus

5 Portanto, desde que pela fé fomos declarados justos perante Deus,[a] temos paz[b] com ele por meio de Jesus Cristo, nosso Senhor. 2 Através dele, pela fé, também pudemos entrar na graça de Deus, na qual agora nos encontramos. Portanto nos alegramos por causa da esperança que temos de participar da glória de Deus. 3 Além disso, até nos nossos sofrimentos nos alegramos, porque sabemos que o sofrimento produz a paciência; 4 a paciência produz caráter; e o caráter produz a esperança. 5 A esperança não nos decepciona, pois Deus derramou o seu amor para encher os nossos corações por meio do Espírito Santo que nos foi dado.

6 Porque, quando não éramos capazes de nos salvar, Cristo morreu por nós, os pecadores, no momento certo. 7 Dificilmente alguém morreria para salvar a vida de uma pessoa justa; embora alguém possa ter coragem suficiente para dar a vida por uma pessoa boa. 8 Porém Deus mostrou o seu próprio amor a nós porque Cristo morreu por nós quando éramos pecadores.

9 Já que fomos declarados justos pelo sangue de Cristo, muito mais agora, por meio dele, seremos salvos da ira de Deus. 10 Se, quando éramos inimigos de Deus, ele estabeleceu a paz por intermédio da morte de seu Filho, muito mais agora, que estamos em paz com Deus, ele nos salvará pela vida de seu Filho. 11 E não é só isso! Nós também nos alegramos por esta nova relação que temos com Deus, pois por meio de Jesus Cristo, nosso Senhor, nós agora estamos em paz com ele.

Adão e Cristo

12 Assim como o pecado entrou no mundo por meio de um homem, e a morte por intermédio do pecado, também a morte passou a todos os homens, porque todos pecaram. 13 Antes da lei de Moisés ser dada, o pecado já existia no mundo. Porém, como não havia lei, o pecado não era levado em conta. 14 No entanto, desde o tempo de Adão até Moisés, a morte teve poder mesmo sobre aqueles que não pecaram como Adão pecou quando desobedeceu a ordem de Deus. Adão era um modelo daquele que havia de vir.

15 O pecado não se compara com a oferta gratuita de Deus. Pelo pecado de um homem, muitas pessoas morreram. Pela graça de um homem, Jesus Cristo, muitas pessoas receberam, em abundância, a graça de Deus e a sua salvação. 16 Adão foi condenado depois de ter pecado uma só vez, mas a oferta de Deus é diferente. A oferta de Deus salva as pessoas mesmo depois de terem pecado muitas vezes. 17 Pois, se a morte reinou pelo pecado de um homem, muito mais reinarão e viverão aqueles que recebem a graça abundante de Deus e a oferta gratuita de salvação, por meio de Jesus Cristo.

18 Assim, como por um pecado muitos foram condenados, também por uma ação justa muitos homens são declarados justos e viverão. 19 Assim, como pela desobediência de um homem muitos se tornaram pecadores, também pela obediência de um homem muitos se tornarão justos.

20 A lei veio para aumentar o pecado. Mas onde aumentou o pecado, a graça de Deus aumentou ainda mais. 21 Portanto, assim como o pecado reinou por meio da morte, também a graça de Deus reina para nos dar a vida eterna por meio da justiça por meio de Jesus Cristo nosso Senhor.

Footnotes

  1. 5.1 pela fé (…) Deus Ou “Deus tem nos aceitado porque ele tem sido fiel a suas promessas”.
  2. 5.1 temos paz Alguns manuscritos dizem: “tenhamos paz”.
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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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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 International Version

Peace and Hope

5 Therefore, since we have been justified(A) through faith,(B) we[a] have peace(C) with God through our Lord Jesus Christ,(D) 2 through whom we have gained access(E) by faith into this grace in which we now stand.(F) And we[b] boast in the hope(G) of the glory of God. 3 Not only so, but we[c] also glory in our sufferings,(H) because we know that suffering produces perseverance;(I) 4 perseverance, character; and character, hope. 5 And hope(J) does not put us to shame, because God’s love(K) has been poured out into our hearts through the Holy Spirit,(L) who has been given to us.

6 You see, at just the right time,(M) when we were still powerless,(N) Christ died for the ungodly.(O) 7 Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. 8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.(P)

9 Since we have now been justified(Q) by his blood,(R) how much more shall we be saved from God’s wrath(S) through him! 10 For if, while we were God’s enemies,(T) we were reconciled(U) to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!(V) 11 Not only is this so, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.(W)

Death Through Adam, Life Through Christ

12 Therefore, just as sin entered the world through one man,(X) and death through sin,(Y) and in this way death came to all people, because all sinned(Z)—

13 To be sure, sin was in the world before the law was given, but sin is not charged against anyone’s account where there is no law.(AA) 14 Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam,(AB) who is a pattern of the one to come.(AC)

15 But the gift is not like the trespass. For if the many died by the trespass of the one man,(AD) how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ,(AE) overflow to the many! 16 Nor can the gift of God be compared with the result of one man’s sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification. 17 For if, by the trespass of the one man, death(AF) reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life(AG) through the one man, Jesus Christ!

18 Consequently, just as one trespass resulted in condemnation for all people,(AH) so also one righteous act resulted in justification(AI) and life(AJ) for all people. 19 For just as through the disobedience of the one man(AK) the many were made sinners,(AL) so also through the obedience(AM) of the one man the many will be made righteous.

20 The law was brought in so that the trespass might increase.(AN) But where sin increased, grace increased all the more,(AO) 21 so that, just as sin reigned in death,(AP) so also grace(AQ) might reign through righteousness to bring eternal life(AR) through Jesus Christ our Lord.

Footnotes

  1. Romans 5:1 Many manuscripts let us
  2. Romans 5:2 Or let us
  3. Romans 5:3 Or let us
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