Romans
Chapter 1

1 1 2 Paul, a slave of Christ Jesus, called to be an apostle and set apart for the gospel of God,

基督耶稣的仆人保禄，蒙召作宗徒，被选拔为传天主的福音──

2 which he promised previously through his prophets in the holy scriptures,

这福音是天主先前借自己的先知在圣经上所预许的，

3 3 the gospel about his Son, descended from David according to the flesh,

是论及他的儿子，我们的主耶稣基督，他按肉身是生于达味的后裔，

4 but established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord.

按至圣的神性，由于他从死者中复活，被立为具有大能的天主之子，

5 4 Through him we have received the grace of apostleship, to bring about the obedience of faith, for the sake of his name, among all the Gentiles,

借着他，我们领受了宗徒职务的恩宠，为使万民服从信德，以光荣他的圣名，

6 among whom are you also, who are called to belong to Jesus Christ;

其中也有你们这些蒙召属于耶稣基督的人──

7 to all the beloved of God in Rome, called to be holy. 5 Grace to you and peace from God our Father and the Lord Jesus Christ.

我保禄致书与一切住在罗马，为天主所钟爱，并蒙召为圣徒的人：愿恩宠与平安由我们的父天主，和我们的主耶稣基督赐与你们。

8 First, I give thanks 6 to my God through Jesus Christ for all of you, because your faith is heralded throughout the world.

首先我应借耶稣基督，为你们众人感谢我的天主，因为你们的信德为全世界所共知。

9 God is my witness, whom I serve with my spirit in proclaiming the gospel of his Son, that I remember you constantly,

有天主为我作证，即我在宣传他圣子的福音上，全心所事奉的天主，可证明我是怎样不断在祈祷中，时常纪念着你们，

10 7 always asking in my prayers that somehow by God's will I may at last find my way clear to come to you.

恳求天主，如果是他的圣意，赐我终能有一个好机会，到你们那里去。

11 For I long to see you, that I may share with you some spiritual gift so that you may be strengthened,

因为我切愿见你们，把一些属于神性的恩赐分给你们，为使你们得以坚固，

12 that is, that you and I may be mutually encouraged by one another's faith, yours and mine.

也就是说：我在你们中间，借着你们与我彼此所共有的信德，共得安慰。

13 I do not want you to be unaware, brothers, 8 that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles.

弟兄们！我愿告诉你们：我已多次决定要往你们那里去，为在你们中，如在其他外邦人中一样，得到一些效果；然而直到现在，总是被阻延。

14 To Greeks 9 and non-Greeks alike, to the wise and the ignorant, I am under obligation;

不但对希腊人，也对化外人，不但对有智能的人，也对愚笨的人，我都是一个欠债者。

15 that is why I am eager to preach the gospel also to you in Rome.

所以，只要由得我，我也切愿向你们在罗马的人宣讲福音。

16 10 For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek.

我决不以福音为耻，因为福音正是天主的德能，为使一切有信仰的人获得救恩，先使犹太人，后使希腊人。

17 For in it is revealed the righteousness of God from faith to faith; 11 as it is written, ＂The one who is righteous by faith will live.＂

因为福音启示了天主所施行的正义，这正义是源于信德，而又归于信德，正如经上所载：‘义人因信德而生活。’

18 12 The wrath 13 of God 14 is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness.

原来天主的忿怒，从天上发显在人们的各种不敬与不义上，是他们以不义抑制了真理，

19 For what can be known about God is evident to them, because God made it evident to them.

因为认识天主为他们是很明显的事，原来天主已将自己显示给他们了。

20 Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse;

其实，自从天主创世以来，他那看不见的美善，即他永远的大能和他为神的本性，都可凭他所造的万物，辨认洞察出来，以致人无可推诿。

21 for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened.

他们虽然认识了天主，却没有以他为天主而予以光荣或感谢，而他们所思所想的，反成了荒谬绝论的；他们冥顽不灵的心陷入了黑暗；

22 While claiming to be wise, they became fools

他们自负为智者，反而成为愚蠢，

23 and exchanged the glory of the immortal God for the likeness of an image of mortal man or of birds or of four-legged animals or of snakes.

将不可朽坏的天主的光荣，改归为可朽坏的人、飞禽、走兽和爬虫形状的偶像。

24 Therefore, God handed them over to impurity through the lusts of their hearts 15 for the mutual degradation of their bodies.

因此，天主任凭他们随从心中的情欲，陷于不洁，以致彼此玷辱自己的身体。

25 They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen.

因为他们将虚妄变作天主的真理，去崇拜事奉受造物，以代替造物主──他是永远可赞美的，阿们！──

26 Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural,

因此，天主任凭他们陷于可耻的情欲中，以致他们的女人，把顺性之用变为逆性之用；

27 and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity.

男人也是如此，放弃了与女人的顺性之用，彼此欲火中烧，男人与男人行了丑事，就在各人身上受到了他们颠倒是非所应得的报应。

28 And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper.

他们既不肯认真地认识天主，天主也就任凭他们陷于邪恶的心思，去行不正当的事，

29 They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips

充满了各种不义、毒恶、贪婪、凶残，满怀嫉妒、谋杀、斗争、欺诈、乖戾；任凭他们作谗谤的、

30 and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents.

诋毁的、恨天主的、悔辱人的、高傲的、自夸的、挑剔恶事的、忤逆父母的、

31 They are senseless, faithless, heartless, ruthless.

冥顽的、背约的、无情的、不慈的人。

32 Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them.

他们虽然明知天主正义的规例是：凡作这样事的人，应受死刑；但他们不仅自己作这些事，而且还赞同作这些事的人。



Footnotes(注解)

1 [1-7] In Paul's letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Cor), Timothy (2 Cor; Phil; Phl) Silvanus (1 Thes-2 Thes). The standard secular greeting was the infinitive chairein, ＂greetings.＂ Paul uses instead the similar-sounding charis, ＂grace,＂ together with the Semitic greeting salom (Greek eirene), ＂peace.＂ These gifts, foreshadowed in God's dealings with Israel (see Numbers 6:24-26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul's office as apostle to the Gentiles. Romans 1:3-4 stress the gospel or kerygma, Romans 1:2 the fulfillment of God's promise, and Romans 1:1, 5 Paul's office. On his call, see Gal 1:15-16; 1 Cor 9:1; 15:8-10; Acts 9:1-22; 22:3-16; 26:4-18.

2 [1] Slave of Christ Jesus: Paul applies the term slave to himself in order to express his undivided allegiance to the Lord of the church, the Master of all, including slaves and masters. ＂No one can serve (i.e., be a slave to) two masters,＂ said Jesus (Matthew 6:24). It is this aspect of the slave-master relationship rather than its degrading implications that Paul emphasizes when he discusses Christian commitment.

3 [3-4] Paul here cites an early confession that proclaims Jesus' sonship as messianic descendant of David (cf Matthew 22:42; 2 Tim 2:8; Rev 22:16) and as Son of God by the resurrection. As ＂life-giving spirit＂ (1 Cor 15:45), Jesus Christ is able to communicate the Spirit to those who believe in him.

4 [5] Paul recalls his apostolic office, implying that the Romans know something of his history. The obedience of faith: as Paul will show at length in chs 6-8 and 12-15, faith in God's justifying action in Jesus Christ relates one to God's gift of the new life that is made possible through the death and resurrection of Jesus Christ and the activity of the holy Spirit (see especially Romans 8:1-11).

5 [7] Called to be holy: Paul often refers to Christians as ＂the holy ones＂ or ＂the saints.＂ The Israelite community was called a ＂holy assembly＂ because they had been separated for the worship and service of the Lord (see Lev 11:44; 23:1-44). The Christian community regarded its members as sanctified by baptism (Romans 6:22; 15:16; 1 Cor 6:11; Eph 5:26-27). Christians are called to holiness (1 Cor 1:2; 1 Thes 4:7), that is, they are called to make their lives conform to the gift they have already received.

6 [8] In Greco-Roman letters, the greeting was customarily followed by a prayer. The Pauline letters usually include this element (except Gal and 1 Tim, 2 Tim) expressed in Christian thanksgiving formulas and usually stating the principal theme of the letter. In 2 Cor the thanksgiving becomes a blessing, and in Eph it is preceded by a lengthy blessing. Sometimes the thanksgiving is blended into the body of the letter, especially in 1 Thes. In Romans it is stated briefly.

7 [10-12] Paul lays the groundwork for his more detailed statement in Romans 15:22-24 about his projected visit to Rome.

8 [13] Brothers is idiomatic for all Paul's ＂kin in Christ,＂ all those who believe in the gospel; it includes women as well as men (cf Romans 4:3).

9 [14] Greeks and non-Greeks: literally, ＂Greeks and barbarians.＂ As a result of Alexander's conquests, Greek became the standard international language of the Mediterranean world. Greeks in Paul's statement therefore means people who know Greek or who have been influenced by Greek culture. Non-Greeks were people whose cultures remained substantially unaffected by Greek influences. Greeks called such people ＂barbarians＂ (cf Acts 28:2), meaning people whose speech was foreign. Roman citizens would scarcely classify themselves as such, and Nero, who was reigning when Paul wrote this letter, prided himself on his admiration for Greek culture. Under obligation: Paul will expand on the theme of obligation in Romans 13:8; 15:1, 27.

10 [16-17] The principal theme of the letter is salvation through faith. I am not ashamed of the gospel: Paul is not ashamed to proclaim the gospel, despite the criticism that Jews and Gentiles leveled against the proclamation of the crucified savior; cf 1 Cor 1:23-24. Paul affirms, however, that it is precisely through the crucifixion and resurrection of Jesus that God's saving will and power become manifest. Jew first (cf Romans 2:9-10) means that Jews especially, in view of the example of Abraham (Romans 4), ought to be the leaders in the response of faith.

11 [17] In it is revealed the righteousness of God from faith to faith: the gospel centers in Jesus Christ, in whom God's saving presence and righteousness in history have been made known. Faith is affirmation of the basic purpose and meaning of the Old Testament as proclamation of divine promise (Romans 1:2; 4:13) and exposure of the inability of humanity to effect its salvation even through covenant law. Faith is the gift of the holy Spirit and denotes acceptance of salvation as God's righteousness, that is, God's gift of a renewed relationship in forgiveness and power for a new life. Faith is response to God's total claim on people and their destiny. The one who is righteous by faith will live: see the note on Habakkuk 2:4.

12 [1:18-3:20] Paul aims to show that all humanity is in a desperate plight and requires God's special intervention if it is to be saved.

13 [18-32] In this passage Paul uses themes and rhetoric common in Jewish-Hellenistic mission proclamation (cf Wisdom 13:1-14:31) to indict especially the non-Jewish world. The close association of idolatry and immorality is basic, but the generalization needs in all fairness to be balanced against the fact that non-Jewish Christian society on many levels displayed moral attitudes and performance whose quality would challenge much of contemporary Christian culture. Romans themselves expressed abhorrence over devotion accorded to animals in Egypt. Paul's main point is that the wrath of God does not await the end of the world but goes into action at each present moment in humanity's history when misdirected piety serves as a facade for self-interest.

14 [18] The wrath of God: God's reaction to human sinfulness, an Old Testament phrase that expresses the irreconcilable opposition between God and evil (see Isaiah 9:11, 16, 18, 20; 10:4; 30:27). It is not contrary to God's universal love for his creatures, but condemns Israel's turning aside from the covenant obligations. Hosea depicts Yahweh as suffering intensely at the thought of having to punish Israel (Hosea 11:8-9). God's wrath was to be poured forth especially on the ＂Day of Yahweh＂ and thus took on an eschatological connotation (see Zephaniah 1:15).

15 [24] In order to expose the depth of humanity's rebellion against the Creator, God handed them over to impurity through the lusts of their hearts. Instead of curbing people's evil interests, God abandoned them to self-indulgence, thereby removing the facade of apparent conformity to the divine will. Subsequently Paul will show that the Mosaic law produces the same effect; cf Romans 5:20; 7:13-24. The divine judgment expressed here is related to the theme of hardness of heart described in Romans 9:17-18.

  

Romans
Chapter 2

1 1 Therefore, you are without excuse, every one of you who passes judgment. 2 For by the standard by which you judge another you condemn yourself, since you, the judge, do the very same things.

所以，人啊！你不论是谁，你判断人，必无可推诿，因为你判断别人，就是定你自己的罪，因为你这判断人的，正作着同样的事。

2 We know that the judgment of God on those who do such things is true.

我们知道：对于作这样事的人，天主必照真情判断。

3 Do you suppose, then, you who judge those who engage in such things and yet do them yourself, that you will escape the judgment of God?

人啊！你判断作这样事的人，你自己却作同样的事，你以为你能逃脱天主的审判吗？

4 Or do you hold his priceless kindness, forbearance, and patience in low esteem, unaware that the kindness of God would lead you to repentance?

难道你不知道：天主的慈爱是愿引你悔改，而你竟轻视他丰厚的慈爱、宽容与忍耐吗？

5 By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God,

你固执而不愿悔改，只是为自己积蓄，在天主忿怒和显示他正义审判的那一天，向你所发的忿怒。

6 who will repay everyone according to his works: 3

到那一天，‘他要照每人的行为予以报应：’

7 eternal life to those who seek glory, honor, and immortality through perseverance in good works,

凡恒心行善，寻求真荣、尊贵和不朽的人，赐以永生；

8 but wrath and fury to those who selfishly disobey the truth and obey wickedness.

凡固执于恶，不顺从真理，反顺从不义的人，报以忿怒和愤恨。

9 Yes, affliction and distress will come upon every human being who does evil, Jew first and then Greek.

患难和困苦必加于一切作恶的人，先是犹太人，后是希腊人；

10 But there will be glory, honor, and peace for everyone who does good, Jew first and then Greek.

光荣、尊贵以及平安，必加于一切行善的人，先是犹太人，后是希腊人，

11 4 There is no partiality with God.

因为天主决不顾情面。

12 5 All who sin outside the law will also perish without reference to it, and all who sin under the law will be judged in accordance with it.

凡在法律之外犯了罪的人，也必要在法律之外丧亡；凡在法律之内犯了罪的人，也必要按照法律受审判，

13 For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified.

因为在天主前，并不是听法律的算为义人，而是实行法律的才称为义人。

14 For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law.

几时，没有法律的外邦人，顺着本性去行法律上的事，他们虽然没有法律，但自己对自己就是法律。

15 They show that the demands of the law are written in their hearts, 6 while their conscience also bears witness and their conflicting thoughts accuse or even defend them

如此证明法律的精华已刻在他们的心上，他们的良心也为此作证，因为他们的思想有时在控告，有时在辩护；

16 on the day when, according to my gospel, God will judge people's hidden works through Christ Jesus.

这事必要彰显在天主审判人隐秘行为的那天；依照我的福音，这审判是要借耶稣基督而执行的。

17 7 Now if you call yourself a Jew and rely on the law and boast of God

你既号称＂犹太人＂，又依仗法律，且拿天主来自夸；

18 and know his will and are able to discern what is important since you are instructed from the law,

你既然认识他的旨意，又从法律中受了教训，能辨别是非，

19 and if you are confident that you are a guide for the blind and a light for those in darkness,

又深信自己是瞎子的响导，是黑暗中人的光明，

20 that you are a trainer of the foolish and teacher of the simple, because in the law you have the formulation of knowledge and truth—

是愚昧者的教师，是小孩子的师傅，有法律作知识和真理的标准；

21 then you who teach another, are you failing to teach yourself? You who preach against stealing, do you steal?

那么，你这教导别人的，就不教导你自己吗？为什么你宣讲不可偷盗，自己却去偷？

22 You who forbid adultery, do you commit adultery? You who detest idols, do you rob temples?

说不可行奸淫，自己却去行奸淫？憎恶偶像，自己却去劫掠庙宇？

23 You who boast of the law, do you dishonor God by breaking the law?

以法律自夸，自己却因违反法律而使天主受侮辱？

24 For, as it is written, ＂Because of you the name of God is reviled among the Gentiles.＂ 8

正如经上所记载的：‘天主的名在异民中因你们而受了亵渎。’

25 Circumcision, to be sure, has value if you observe the law; but if you break the law, your circumcision has become uncircumcision.

如果你遵行法律，割损才有益；但如果你违反法律，你虽受割损，仍等于未受割损。

26 Again, if an uncircumcised man keeps the precepts of the law, will he not be considered circumcised?

反之，如果未受割损的人遵守了法律的规条，他虽未受割损，岂不算是受了割损吗？

27 Indeed, those who are physically uncircumcised but carry out the law will pass judgment on you, with your written law and circumcision, who break the law.

并且，那生来未受割损而全守法律的人，必要裁判你这具有法典，并受了割损而违犯法律的人。

28 One is not a Jew outwardly. True circumcision is not outward, in the flesh.

外表上作犹太人的，并不是真犹太人；在外表上，肉身上的割损，也不是真割损；

29 Rather, one is a Jew inwardly, and circumcision is of the heart, in the spirit, not the letter; his praise is not from human beings but from God.

惟在内心作犹太人的，才是真犹太人。心中的割损，是出于神，并不是出于文字；这样的人受赞扬，不是来自人，而是来自天主。



Footnotes〔注解〕

1 [2:1-3:20] After his general indictment of the Gentile, Paul shows that in spite of special revelation Jews enjoy no advantage in moral status before God (Romans 3:1-8). With the entire human race now declared guilty before God (Romans 3:9-20), Paul will then be able to display the solution for the total problem: salvation through God's redemptive work that is revealed in Christ Jesus for all who believe (Romans 3:21-31).

2 [1-11] As a first step in his demonstration that Jews enjoy no real moral supremacy over Gentiles, Paul explains that the final judgment will be a review of performance, not of privilege. From this perspective Gentiles stand on an equal footing with Jews, and Jews cannot condemn the sins of Gentiles without condemning themselves.

3 [6] Will repay everyone according to his works: Paul reproduces the Septuagint text of Psalm 62:12 and Proverb 24:12.

4 [11] No partiality with God: this sentence is not at variance with the statements in Romans 2:9-10. Since Jews are the first to go under indictment, it is only fair that they be given first consideration in the distribution of blessings. Basic, of course, is the understanding that God accepts no bribes (Deut 10:17).

5 [12-16] Jews cannot reasonably demand from Gentiles the standard of conduct inculcated in the Old Testament since God did not address its revelation to them. Rather, God made it possible for Gentiles to know instinctively the difference between right and wrong. But, as Paul explained in Romans 1:18-32, humanity misread the evidence of God's existence, power, and divinity, and ＂while claiming to be wise, they became fools＂ (Romans 1:22).

6 [15] Paul expands on the thought of Jeremiah 31:33; Wisdom 17:11.

7 [17-29] Mere possession of laws is no evidence of virtue. By eliminating circumcision as an elitist moral sign, Paul clears away the last obstacle to his presentation of justification through faith without claims based on the receipt of circumcision and its attendant legal obligations.

8 [24] According to Isaiah 52:5 the suffering of Israel prompts her enemies to revile God. Paul uses the passage in support of his point that the present immorality of Israelites is the cause of such defamation.

Romans
Chapter 3

1 1 What advantage is there then in being a Jew? Or what is the value of circumcision?

那么，犹太人有什么优点呢？割损又有什么好处呢？

2 Much, in every respect. (For) in the first place, they were entrusted with the utterances of God.

从各方面来说，很多：首先，天主的神谕是交托给了他们，

3 What if some were unfaithful? Will their infidelity nullify the fidelity of God?

他们中纵使有些人不信，又有什么关系呢？难道他们的不信能使天主的忠信失效吗？

4 Of course not! God must be true, though every human being is a liar, 2 as it is written:＂That you may be justified in your words, and conquer when you are judged."

断乎不能！天主总是诚实的！众人虚诈不实，正如经上所载：‘在你的言语上，你必显出正义；在你受审判时，你必获得胜利。’

5 But if our wickedness provides proof of God's righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath?

但如果有人说：我们的不义可彰显天主的正义。那我们可说什么呢？难道能说天主发怒惩罚是不义吗？──这是我按俗见说的──

6 Of course not! For how else is God to judge the world?

绝对不是！如果天主不义，他将怎样审判世界呢？

7 But if God's truth redounds to his glory through my falsehood, why am I still being condemned as a sinner?

如果天主的诚实可因我的虚诈越发彰显出来，为使他获得荣耀；那么，为什么我还要被判为罪人呢？

8 And why not say--as we are accused and as some claim we say--that we should do evil that good may come of it? Their penalty is what they deserve.

为什么我们不去作恶，为得到善果呢？──有人说我们说过这样的话，为诽谤我们──这样的人被惩罚是理当的。

9 3 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin,

那么，我们犹太人比外邦人更好吗？决不是的！因为我们早先已说过：不论是犹太人，或是希腊人，都在罪恶权势之下，

10 as it is written:＂There is no one just, not one,

正如经上所载：‘没有义人，连一个也没有；

11 there is no one who understands, there is no one who seeks God.

没有一个明智的人，没有寻觅天主的人；

12 All have gone astray; all alike are worthless; there is not one who does good, (there is not) even one.

人人都离弃了正道，一同败坏了；没有一人行善，实在没有一个；

13 Their throats are open graves; they deceive with their tongues; the venom of asps is on their lips;

他们的咽喉是敞开的坟墓，他们的舌头说出虚诈的言语，他们的双唇下含有蛇毒；

14 their mouths are full of bitter cursing.

他们满口是咒言与毒语；

15 Their feet are quick to shed blood;

他们的脚急于倾流人血；

16 ruin and misery are in their ways,

在他们的行径上只有蹂躏与困苦；

17 and the way of peace they know not.

和平的道路，他们不认识；

18 There is no fear of God before their eyes."

他们的眼中，没有敬畏天主之情。’

19 Now we know that what the law 4 says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God,

我们知道：凡法律所说的，都是对那些属于法律的人说的，为杜塞众人的口，并使全世界都在天主前承认己罪，

20 since no human being will be justified in his sight 5 by observing the law; for through the law comes consciousness of sin.

因为没有一个人能因遵守法律，而在他前成义；因为法律只能使人认识罪过。

21 6 But now 7 the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets,

但是如今，天主的正义，在法律之外已显示出来；法律和先知也为此作证；

22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;

就是天主的正义，因对耶稣基督的信德，毫无区别地，赐给了凡信仰的人，

23 all have sinned and are deprived of the glory of God.

因为所有的人都犯了罪，都失掉了天主的光荣，

24 They are justified freely by his grace through the redemption in Christ Jesus,

所以众人都因天主白白施给的恩宠，在耶稣基督内蒙救赎，成为义人。

25 whom God set forth as an expiation, 8 through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,

这耶稣即是天主公开立定，使他以自己的血，为信仰他的人作赎罪祭的；如此，天主显示了自己的正义，因为以前他因宽容，放过了人的罪，

26 through the forbearance of God--to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.

为的是在今时显示自己的正义，叫人知道他是正义的，是使信仰耶稣的人成义的天主。

27 What occasion is there then for boasting? 9 It is ruled out. On what principle, that of works? No, rather on the principle of faith. 10

既是这样，那里还有可自夸之处？绝对没有！因了什么制度而没有自夸之处呢？是因法律上的功行吗？不是的！是因信德的制度，

28 For we consider that a person is justified by faith apart from works of the law.

因为我们认为人的成义，是借信德，而不在于遵行法律。

29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,

难道天主只是犹太人的天主吗？不也是外邦人的天主吗？是的，也是外邦人的天主！

30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith.

因为天主只有一个，他使受割损的由于信德而成义，也使未受割损的凭信德而成义。

31 Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting the law. 11

那么我们就因信德而废了法律吗？绝对不是！我们反使法律坚固。



Footnotes(注解)

1 [1-4] In keeping with the popular style of diatribe, Paul responds to the objection that his teaching on the sinfulness of all humanity detracts from the religious prerogatives of Israel. He stresses that Jews have remained the vehicle of God's revelation despite their sins, though this depends on the fidelity of God.

2 [4] Though every human being is a liar: these words reproduce the Greek text of Psalm 116:11. The rest of the verse is from Psalm 51:6.

3 [9-20] Well, then, are we better off?: this phrase can also be translated＂Are we at a disadvantage?" but the latter version does not substantially change the overall meaning of the passage. Having explained that Israel's privileged status is guaranteed by God's fidelity, Paul now demonstrates the infidelity of the Jews by a catena of citations from scripture, possibly derived from an existing collection of testimonia. These texts show that all human beings share the common burden of sin. They are linked together by mention of organs of the body: throat, tongue, lips, mouth, feet, eyes.

4 [19] The law: Paul here uses the term in its broadest sense to mean all of the scriptures; none of the preceding texts is from the Torah or Pentateuch.

5 [20] No human being will be justified in his sight: these words are freely cited from Psalm 143:2. In place of the psalmist's＂no living person," Paul substitutes＂no human being" (literally＂no flesh," a Hebraism), and he adds＂by observing the law."

6 [21-31] These verses provide a clear statement of Paul's＂gospel," i.e., the principle of justification by faith in Christ. God has found a means of rescuing humanity from its desperate plight: Paul's general term for this divine initiative is the righteousness of God (Romans 3:21). Divine mercy declares the guilty innocent and makes them so. God does this not as a result of the law but apart from it (Romans 3:21), and not because of any merit in human beings but through forgiveness of their sins (Romans 3:24), in virtue of the redemption wrought in Christ Jesus for all who believe (Romans 3:22, 24-25). God has manifested his righteousness in the coming of Jesus Christ, whose saving activity inaugurates a new era in human history.

7 [21] But now: Paul adopts a common phrase used by Greek authors to describe movement from disaster to prosperity. The expressions indicate that Romans 3:21-26 are the consolatory answer to Romans 3:9-20.

8 [25] Expiation: this rendering is preferable to＂propitiation," which suggests hostility on the part of God toward sinners. As Paul will be at pains to point out (Romans 5:8-10), it is humanity that is hostile to God.

9 [27-31] People cannot boast of their own holiness, since it is God's free gift (Romans 3:27), both to the Jew who practices circumcision out of faith and to the Gentile who accepts faith without the Old Testament religious culture symbolized by circumcision (Romans 3:29-30).

10 [27] Principle of faith: literally,＂law of faith." Paul is fond of wordplay involving the term＂law"; cf Romans 7:21, 23; 8:2. Since＂law" in Greek may also connote＂custom" or＂principle," his readers and hearers would have sensed no contradiction in the use of the term after the negative statement concerning law in Romans 3:20.

11 [31] We are supporting the law: giving priority to God's intentions. God is the ultimate source of law, and the essence of law is fairness. On the basis of the Mosaic covenant, God's justice is in question if those who sinned against the law are permitted to go free (see Romans 3:23-26). In order to rescue all humanity rather than condemn it, God thinks of an alternative: the law or＂principle" of faith (Romans 3:27). What can be more fair than to admit everyone into the divine presence on the basis of forgiveness grasped by faith? Indeed, this principle of faith antedates the Mosaic law, as Paul will demonstrate in Romans 4, and does not therefore mark a change in divine policy.

Romans
Chapter 4

1 1 What then can we say that Abraham found, our ancestor according to the flesh?

那么，我们对于按照血统作我们祖宗的亚巴郎，可以说什么呢？

2 2 Indeed, if Abraham was justified on the basis of his works, he has reason to boast; but this was not so in the sight of God.

如果亚巴郎是由于行为，成为义人，他就可以自夸了；但不是在天主前，

3 For what does the scripture say?＂Abraham believed God, and it was credited to him as righteousness.＂ 3

因为经上说：‘亚巴郎信了天主，天主就以此算为他的正义。’

4 A worker's wage is credited not as a gift, but as something due.

给工作的人工资，不算是恩惠，而是还债；

5 But when one does not work, yet believes in the one who justifies the ungodly, his faith is credited as righteousness.

但为那没有工作，而信仰那使不虔敬的人复义之主的，这人的信德为他便算是正义，这才是恩惠。

6 So also David declares the blessedness of the person to whom God credits righteousness apart from works:

正如达味也称那没有功行，而蒙天主恩赐算为正义的人，是有福的一样：

7 ＂Blessed are they whose iniquities are forgiven and whose sins are covered.

‘罪恶蒙赦免，过犯得遮掩的人，是有福的；

8 Blessed is the man whose sin the Lord does not record.＂

上主不归咎于他的人，是有福的。’

9 Does this blessedness 4 apply only to the circumcised, or to the uncircumcised as well? Now we assert that＂faith was credited to Abraham as righteousness.＂

那么，这种福分是仅加于受割损的人呢？还是也加于未受割损的人呢？我们说过：＂亚巴郎的信德为他算为正义。＂

10 Under what circumstances was it credited? Was he circumcised or not? He was not circumcised, but uncircumcised.

那么，由什么时候算起呢？是在他受割损以后呢？还是在他未受割损的时候？

11 And he received the sign of circumcision as a seal on the righteousness received through faith while he was uncircumcised. Thus he was to be the father of all the uncircumcised who believe, so that to them (also) righteousness might be credited,

他后来领受了割损的标记，只是作为他未受割损时，因信德获得正义的印证。如此，亚巴郎作了一切未受割损而相信的人的父亲，使他们也同样因信德而算为正义；

12 as well as the father of the circumcised who not only are circumcised, but also follow the path of faith that our father Abraham walked while still uncircumcised.

同时也作受割损者的父亲，就是那些不仅受割损，而且也追随我们的祖宗亚巴郎，在未受割损时所走的信德之路的人。

13 It was not through the law that the promise was made to Abraham and his descendants that he would inherit the world, but through the righteousness that comes from faith.

因为许给亚巴郎和他的后裔的恩许，使他作世界的承继者，并不是借着法律，而是借着因信德而获得的正义，

14 For if those who adhere to the law are the heirs, faith is null and the promise is void.

因为假使属于法律的人才是承继者，那么信德便是空虚的，恩许就失了效力，

15 For the law produces wrath; but where there is no law, neither is there violation. 5

因为法律只能激起天主的义怒：那里没有法律，那里就没有违犯。

16 For this reason, it depends on faith, so that it may be a gift, and the promise may be guaranteed to all his descendants, not to those who only adhere to the law but to those who follow the faith of Abraham, who is the father of all of us,

为此，一切都是由于信德，为的是一切本着恩宠，使恩许为亚巴郎所有的一切后裔坚定不移，不仅为那属于法律的后裔，而且也为那有亚巴郎信德的后裔，

17 as it is written,＂I have made you father of many nations.＂ He is our father in the sight of God, in whom he believed, who gives life to the dead and calls into being what does not exist.

正如经上所载：‘我已立你为万民之父；’亚巴郎是在他所信的天主面前，就是在叫死者复活，叫那不存在的成为存在的那位面前，作我们众人的父亲。

18 He believed, hoping against hope, that he would become＂the father of many nations,＂ according to what was said,＂Thus shall your descendants be.＂

他在绝望中仍怀着希望而相信了，因此便成了万民之父，正如向他所预许的：‘你的后裔也要这样多。’

19 He did not weaken in faith when he considered his own body as (already) dead (for he was almost a hundred years old) and the dead womb of Sarah.

他虽然快一百岁，明知自己的身体已经衰老，撒辣的胎也已绝孕；但他的信心却没有衰弱，

20 He did not doubt God's promise in unbelief; 6 rather, he was empowered by faith and gave glory to God

对于天主的恩许总没有因不信而犹疑，反而信心坚固，归光荣于天主，

21 and was fully convinced that what he had promised he was also able to do.

且满心相信天主所应许的，必予完成。

22 That is why＂it was credited to him as righteousness.＂

天主就以此算为他的正义。

23 But it was not for him alone that it was written that＂it was credited to him＂;

‘算为他的正义’这句话，不是单为他个人写的，

24 it was also for us, to whom it will be credited, who believe in the one who raised Jesus our Lord from the dead,

而且也是为了我们这些将来得算为正义的人，即我们这些相信天主使我们的主耶稣，由死者中复活的人写的；

25 who was handed over for our transgressions and was raised for our justification.

这耶稣曾为了我们的过犯被交付，又为了使我们成义而复活。



Footnotes(注解)

1 [1-25] This is an expanded treatment of the significance of Abraham's faith, which Paul discusses in Gal 3:6-18; see the notes there.

2 [2-5] Romans 4:2 corresponds to Romans 4:4, and Romans 4:3-5. The Greek term here rendered credited means＂made an entry.＂ The context determines whether it is credit or debit. Romans 4:8 speaks of＂recording sin＂ as a debit. Paul's repeated use of accountants' terminology in this and other passages can be traced both to the Old Testament texts he quotes and to his business activity as a tentmaker. The commercial term in Genesis 15:6,＂credited it to him,＂ reminds Paul in Romans 4:7-8 of Psalm 32:2, in which the same term is used and applied to forgiveness of sins. Thus Paul is able to argue that Abraham's faith involved receipt of forgiveness of sins and that all believers benefit as he did through faith.

3 [3] James 2:24 appears to conflict with Paul's statement. However, James combats the error of extremists who used the doctrine of justification through faith as a screen for moral self- determination. Paul discusses the subject of holiness in greater detail than does James and beginning with Romans 6 shows how justification through faith introduces one to the gift of a new life in Christ through the power of the holy Spirit.

4 [9] Blessedness: evidence of divine favor.

5 [15] Law has the negative function of bringing the deep-seated rebellion against God to the surface in specific sins; see the note on Romans 1:18-32.

6 [20] He did not doubt God's promise in unbelief: any doubts Abraham might have had were resolved in commitment to God's promise. Hebrews 11:8-12 emphasizes the faith of Abraham and Sarah.

Romans
Chapter 5

1 1 Therefore, since we have been justified by faith, we have peace 2 with God through our Lord Jesus Christ,

我们既因信德成义，便是借我们的主耶稣基督，与天主和好了。

2 through whom we have gained access (by faith) to this grace in which we stand, and we boast in hope of the glory of God.

借着耶稣我们得因信德进入了现今所站立的这恩宠中，并因希望分享天主的光荣而欢跃。

3 Not only that, but we even boast of our afflictions, knowing that affliction produces endurance,

不但如此，我们连在磨难中也欢跃，因为我们知道：磨难生忍耐，

4 and endurance, proven character, and proven character, hope,

忍耐生老练，老练生望德，

5 and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us.

望德不叫人蒙羞，因为天主的爱，借着所赐与我们的圣神，已倾注在我们心中了。

6 For Christ, while we were still helpless, yet died at the appointed time for the ungodly.

当我们还在软弱的时候，基督就在指定的时期为不虔敬的人死了。

7 Indeed, only with difficulty does one die for a just person, though perhaps for a good person one might even find courage to die. 3

为义人死，是罕有的事；为善人或许有敢死的；

8 But God proves his love for us in that while we were still sinners Christ died for us.

但是，基督在我们还是罪人的时候，就为我们死了，这证明了天主怎样爱我们。

9 How much more then, since we are now justified by his blood, will we be saved through him from the wrath.

现在，我们既因他的血而成义，我们更要借着他脱免天主的义怒，

10 Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life.

因为，假如我们还在为仇敌的时候，因着他圣子的死得与天主和好了；那么，在和好之后，我们一定更要因着他的生命得救了。

11 Not only that, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation.

不但如此，我们现今既借着我们的主耶稣基督获得了和好，也必借着他而欢跃于天主。

12 4 Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned 5 –

故此，就如罪恶借着一人进入了世界，死亡借着罪恶也进入了世界；这样死亡就殃及了众人，因为众人都犯了罪：成义也是如此──

13 for up to the time of the law, sin was in the world, though sin is not accounted when there is no law.

没有法律之前，罪恶已经在世界上；但因没有法律，罪恶本不应算为罪恶。

14 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.

但从亚当起，直到梅瑟，死亡却作了王，连那些没有像亚当一样违法犯罪的人，也属它权下；这亚当原是那未来亚当的预像。

15 But the gift is not like the transgression. For if by that one person's transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many.

但恩宠决不是过犯所能比的，因为如果因一人的过犯大众都死了；那么，天主的恩宠和那因耶稣基督一人的恩宠所施与的恩惠，更要丰富地洋溢到大众身上。

16 And the gift is not like the result of the one person's sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal.

这恩惠的效果，也不是那因一人犯罪的结果所能比的，因为审判固然是由于一人的过犯而来，被判定罪；但恩赐却使人在犯了许多过犯之后，获得成义。

17 For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ.

如果因一人的过犯，死亡就因那一人作了王；那么，那些丰富地蒙受了恩宠和正义恩惠的人，更要借着耶稣基督一人在生命中为王了。

18 In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all.

这样看来：就如因一人的过犯，众人都被定了罪；同样也一人的正义行为，众人也都获得了正义和生命。

19 For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous.

正如因一人的悖逆，大众都成了罪人；同样，因一人的服从，大众都成了义人。

20 The law entered in 6 so that transgression might increase but, where sin increased, grace overflowed all the more,

法律本是后加的，是为增多过犯；但是罪恶在那里越多，恩宠在那里也越格外丰富，

21 7 so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord.

以致罪恶怎样借死亡为王，恩实也怎样借正义而为王，使人借着我们的主耶稣基督获得永生。



Footnotes(注解)

1 [1-11] Popular piety frequently construed reverses and troubles as punishment for sin; cf John 9:2. Paul therefore assures believers that God's justifying action in Jesus Christ is a declaration of peace. The crucifixion of Jesus Christ displays God's initiative in certifying humanity for unimpeded access into the divine presence. Reconciliation is God's gift of pardon to the entire human race. Through faith one benefits personally from this pardon or, in Paul's term, is justified. The ultimate aim of God is to liberate believers from the pre-Christian self as described in Romans 1-3. Since this liberation will first find completion in the believer's resurrection, salvation is described as future in Romans 5:10. Because this fullness of salvation belongs to the future it is called the Christian hope. Paul's Greek term for hope does not, however, suggest a note of uncertainty, to the effect: "I wonder whether God really means it." Rather, God's promise in the gospel fills believers with expectation and anticipation for the climactic gift of unalloyed commitment in the holy Spirit to the performance of the will of God. The persecutions that attend Christian commitment are to teach believers patience and to strengthen this hope, which will not disappoint them because the holy Spirit dwells in their hearts and imbues them with God's love (Romans 5:5).

2 [1] We have peace: a number of manuscripts, versions, and church Fathers read "Let us have peace"; cf Romans 14:19.

3 [7] In the world of Paul's time the good person is especially one who is magnanimous to others.

4 [12-21] Paul reflects on the sin of Adam (Genesis 3:1-13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, "Adam made me do it," for all are culpable (Romans 5:12): Gentiles under the demands of the law written in their hearts (Romans 2:14-15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Romans 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Romans 5:15-21, God's act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam's crime.

5 [12] Inasmuch as all sinned: others translate "because all sinned," and understand v 13 as a parenthetical remark. Unlike Wisdom 2:24, Paul does not ascribe the entry of death to the devil.

6 [12-20] The law entered in: sin had made its entrance (12); now the law comes in alongside sin. See the notes on Romans 1:18-32; 5:12- 21. Where sin increased, grace overflowed all the more: Paul declares that grace outmatches the productivity of sin.

7 [21] Where sin increased, grace overflowed all the more: Paul declares that grace outmatches the productivity of sin.

Romans
Chapter 6

1 1 What then shall we say? Shall we persist in sin that grace may abound? Of course not!

那么，我们可说什么呢？我们要常留在罪恶中，好叫恩宠洋溢吗？

2 How can we who died to sin yet live in it?

断乎不可！我们这些死于罪恶的人，如何还能在罪恶中生活呢？

3 Or are you unaware that we who were baptized into Christ Jesus were baptized into his death?

难道你们不知道：我们受过洗归于基督耶稣的人，就是受洗归于他的死亡吗？

4 We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.

我们借着洗礼已归于死亡与他同葬了，为的是基督怎样借着父的光荣，从死者中复活了，我们也要怎样在新生活中度生。

5 For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection.

如果我们借着同他相似的死亡，已与他结合，也要借着同他相似的复活与他结合，

6 We know that our old self was crucified with him, so that our sinful body might be done away with, that we might no longer be in slavery to sin.

因为我们知道，我们的旧人已与他同钉在十字架上了，使那属罪恶的自我消逝，好叫我们不再作罪恶的奴隶，

7 For a dead person has been absolved from sin.

因为已死的人，便脱离了罪恶。

8 If, then, we have died with Christ, we believe that we shall also live with him.

所以，如果我们与基督同死，我们相信也要他同生，

9 We know that Christ, raised from the dead, dies no more; death no longer has power over him.

因为我们知道：基督既从死者中复活，就不再死；死亡不再统治他了，

10 As to his death, he died to sin once and for all; as to his life, he lives for God.

因为他死，是死于罪恶，仅仅一次；他活，是活于天主。

11 Consequently, you too must think of yourselves as (being) dead to sin and living for God in Christ Jesus.

你们也要这样看自己是死于罪恶，在基督耶稣内活于天主的人。

12 2 Therefore, sin must not reign over your mortal bodies so that you obey their desires.

所以不要让罪恶在你们必死的身体上为王，致令你们顺从它的情欲，

13 And do not present the parts of your bodies to sin as weapons for wickedness, but present yourselves to God as raised from the dead to life and the parts of your bodies to God as weapons for righteousness.

也不要把你们的肢体交与罪恶，作不义的武器；但该将你们自己献于天主，有如从死者中复活的人，将你们的肢体献于天主，当作正义的武器：

14 For sin is not to have any power over you, since you are not under the law but under grace.

罪恶不应再统治你们，因为你们已不再法律权下，而是在恩宠权下。

15 What then? Shall we sin because we are not under the law but under grace? Of course not!

那么，我们因为不在法律权下，而在恩宠权下，就可以犯罪吗？绝对不可！

16 Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

难道你们不知道：你们将自己献给谁当奴隶，而服从他，就成了你们所服从者的奴隶，或作罪恶的奴隶，以致死亡；或作顺命的奴隶，以得正义吗？

17 But thanks be to God that, although you were once slaves of sin, you have become obedient from the heart to the pattern of teaching to which you were entrusted. 3

感谢天主，虽然你们曾作过罪恶的奴隶，现今你们却从心里听从那传给你们的教理规范，

18 Freed from sin, you have become slaves of righteousness.

脱离罪恶，获得了自由，作了正义的奴隶。

19 I am speaking in human terms because of the weakness of your nature. For just as you presented the parts of your bodies as slaves to impurity and to lawlessness for lawless ness, so now present them as slaves to righteousness for sanctification.

为了你们本性的软弱，我且按常情来说：你们从前怎样将你们的肢体当作奴隶，献于不洁和不法，行不法的事；如今也要怎样将你们的肢体当作奴隶，献于正义，行圣善的事。

20 For when you were slaves of sin, you were free from righteousness. 4

当你们作罪恶的奴隶时，不受正义的束缚；

21 But what profit did you get then from the things of which you are now ashamed? For the end of those things is death.

但那时你们得了什么效果？只是叫你们现在以那些事为可耻，因为其结局就是死亡；

22 But now that you have been freed from sin and have become slaves of God, the benefit that you have leads to sanctification, 5 and its end is eternal life.

可是现在，你们脱离了罪恶，获得了自由，作了天主的奴隶，你们所得的效果是使你们成圣，结局就是永生。

23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

因为罪恶的薪俸是死亡，但是天主的恩赐是在我们的主基督耶稣内的永生。



Footnotes(注解)

1 [1-11] To defend the gospel against the charge that it promotes moral laxity (cf Romans 3:5-8), Paul expresses himself in the typical style of spirited diatribe. God's display of generosity or grace is not evoked by sin but, as stated in Romans 5:8 is the expression of God's love, and this love pledges eternal life to all believers (Romans 5:21). Paul views the present conduct of the believers from the perspective of God's completed salvation when the body is resurrected and directed totally by the holy Spirit. Through baptism believers share the death of Christ and thereby escape from the grip of sin. Through the resurrection of Christ the power to live anew becomes reality for them, but the fullness of participation in Christ's resurrection still lies in the future. But life that is lived in dedication to God now is part and parcel of that future. Hence anyone who sincerely claims to be interested in that future will scarcely be able to say, "Let us sin so that grace may prosper" (cf Romans 6:1).

2 [12-19] Christians have been released from the grip of sin, but sin endeavors to reclaim its victims. The antidote is constant remembrance that divine grace has claimed them and identifies them as people who are alive only for God's interests.

3 [17] In contrast to humanity, which was handed over to self-indulgence (Romans 1:24-32), believers are entrusted ("handed over") to God's pattern of teaching, that is, the new life God aims to develop in Christians through the productivity of the holy Spirit. Throughout this passage Paul uses the slave-master model in order to emphasize the fact that one cannot give allegiance to both God and sin.

4 [20] You were free from righteousness: expressed ironically, for such freedom is really tyranny. The commercial metaphors in Romans 6:21-23 add up only one way: sin is a bad bargain.

5 [22] Sanctification: or holiness.

Romans
Chapter 7

1 1 Are you unaware, brothers (for I am speaking to people who know the law), that the law has jurisdiction over one as long as one lives?

弟兄们！我现在是对明白法律的人说话：难道你们不知道：法律统治人，只是在人活着的时候吗？

2 Thus a married woman is bound by law to her living husband; but if her husband dies, she is released from the law in respect to her husband.

就如有丈夫的女人，当丈夫还活着的时候，是受法律束缚的；如果丈夫死了，她就不再因丈夫而受法律的束缚。

3 Consequently, while her husband is alive she will be called an adulteress if she consorts with another man. But if her husband dies she is free from that law, and she is not an adulteress if she consorts with another man.

所以，当丈夫活着的时候，她若依附别的男人，便称为淫妇；但如果丈夫死了，按法律她是自由的；她若依附别的男人，便不是淫妇。

4 In the same way, my brothers, you also were put to death to the law through the body of Christ, so that you might belong to another, to the one who was raised from the dead in order that we might bear fruit for God.

所以，我的弟兄们！你们借着基督的身体已死于法律了，为使你们属于另一位，就是属于由死者中复活的那一位，为叫我们给天主结果实，

5 For when we were in the flesh, our sinful passions, awakened by the law, worked in our members to bear fruit for death.

因为我们还在肉性权下的时候，那借法律而倾向于罪恶的情欲，在我们的肢体内活动，结出死亡的果实。

6 But now we are released from the law, dead to what held us captive, so that we may serve in the newness of the spirit and not under the obsolete letter.

但是现在，我们已死于束缚我们的势力，脱离了法律，如此，我们不应再拘泥于旧的条文，而应以新的心神事奉天主。

7 2 3 What then can we say? That the law is sin? Of course not! Yet I did not know sin except through the law, and I did not know what it is to covet except that the law said, ＂You shall not covet.＂

那么，我们能说法律本身有罪吗？绝对不能！然而借着法律，我才知道罪是什么。如果不是法律说：＂不可贪恋！＂我就不知道什么是贪情。

8 But sin, finding an opportunity in the commandment, produced in me every kind of covetousness. Apart from the law sin is dead.

罪恶遂乘机借着诫命，在我内发动各种贪情；原来若没有法律，罪恶便是死的。

9 I once lived outside the law, but when the commandment came, sin became alive;

从前我没有法律时，我是活人；但诫命一来，罪恶便活了起来，

10 then I died, and the commandment that was for life turned out to be death for me.

我反而死了。那本来应叫我生活的诫命，反叫我死了，

11 For sin, seizing an opportunity in the commandment, deceived me and through it put me to death.

因为罪恶借着诫命乘机诱惑了我，也借着诫命杀害了我。

12 So then the law is holy, and the commandment is holy and righteous and good.

所以法律本是圣的，诫命也是圣的，是正义和美善的。

13 4 Did the good, then, become death for me? Of course not! Sin, in order that it might be shown to be sin, worked death in me through the good, so that sin might become sinful beyond measure through the commandment.

那么，是善事使我死了吗？绝对不是！而是罪恶。罪恶为显示罪恶的本性，借着善事为我产生了死亡，以致罪恶借着诫命成了极端的凶恶。

14 We know that the law is spiritual; but I am carnal, sold into slavery to sin.

我们知道：法律是属神的，但我是属血肉的，已被卖给罪恶作奴隶。

15 What I do, I do not understand. For I do not do what I want, but I do what I hate.

因为我不明白我作的是什么：我所愿意的，我偏不作；我所憎恨的，我反而去作。

16 Now if I do what I do not want, I concur that the law is good.

我若去作我所不愿意的，这便是承认法律是善的。

17 So now it is no longer I who do it, but sin that dwells in me.

实际上作那事的已不是我，而是在我内的罪恶。

18 For I know that good does not dwell in me, that is, in my flesh. The willing is ready at hand, but doing the good is not.

我也知道，善不在我内，即不在我的肉性内，因为我有心行善，但实际上却不能行善。

19 For I do not do the good I want, but I do the evil I do not want.

因此，我所愿意的善，我不去行；而我所不愿意的恶，我却去作。

20 Now if (I) do what I do not want, it is no longer I who do it, but sin that dwells in me.

但我所不愿意的，我若去作，那么已不是我作那事，而是在我内的罪恶。

21 So, then, I discover the principle that when I want to do right, evil is at hand.

所以我发见这条规律：就是我愿意为善的时候，总有邪恶依附着我。

22 For I take delight in the law of God, in my inner self,

因为照我的内心，我是喜悦天主的法律；

23 but I see in my members another principle at war with the law of my mind, taking me captive to the law of sin that dwells in my members. 5

可是，我发觉在我的肢体内，另有一条法律，与我理智所赞同的法律交战，并把我掳去，叫我隶属于那在我肢体内的罪恶的法律。

24 Miserable one that I am! Who will deliver me from this mortal body?

我这个人真不幸呀！谁能救我脱离这该死的肉身呢？

25 Thanks be to God through Jesus Christ our Lord. Therefore, I myself, with my mind, serve the law of God but, with my flesh, the law of sin.

感谢天主，借着我们的主耶稣基督。这样看来，我这人是以理智去服从天主的法律，而以肉性去服从罪恶的法律。



Footnotes(注解)

1 [1-6] Paul reflects on the fact that Christians have a different understanding of the law because of their faith in Christ. Law binds the living, not the dead, as exemplified in marriage, which binds in life but is dissolved through death. Similarly, Christians who through baptism have died with Christ to sin (cf Romans 6:2-4) are freed from the law that occasioned transgressions, which in turn were productive of death. Now that Christians are joined to Christ, the power of Christ's resurrection makes it possible for them to bear the fruit of newness of life for God.

2 [7-25] In this passage Paul uses the first person singular in the style of diatribe for the sake of argument. He aims to depict the disastrous consequences when a Christian reintroduces the law as a means to attain the objective of holiness pronounced in Romans 6:22.

3 [7-12] The apostle defends himself against the charge of identifying the law with sin. Sin does not exist in law but in human beings, whose sinful inclinations are not overcome by the proclamation of law.

4 [13-25] Far from improving the sinner, law encourages sin to expose itself in transgressions or violations of specific commandments (see Romans 1:24; 5:20). Thus persons who do not experience the justifying grace of God, and Christians who revert to dependence on law as the criterion for their relationship with God, will recognize a rift between their reasoned desire for the goodness of the law and their actual performance that is contrary to the law. Unable to free themselves from the slavery of sin and the power of death, they can only be rescued from defeat in the conflict by the power of God's grace working through Jesus Christ.

5 [23] As in Romans 3:27 Paul plays on the term law, which in Greek can connote custom, system, or principle.

Romans
Chapter 8

1 1 Hence, now there is no condemnation for those who are in Christ Jesus.

今后为那些在基督耶稣内的人，已无罪可定，

2 For the law of the spirit of life in Christ Jesus has freed you from the law of sin and death.

因为在基督耶稣内赐与生命之神的法律，已使我获得自由，脱离了罪恶与死亡的法律。

3 For what the law, weakened by the flesh, was powerless to do, this God has done: by sending his own Son in the likeness of sinful flesh and for the sake of sin, he condemned sin in the flesh,

法律因了肉性的软弱所不能行的，天主却行了：他派遣了自己的儿子，带着罪恶肉身的形状，当作赎罪祭，在这肉身上定了罪恶的罪案，

4 so that the righteous decree of the law might be fulfilled in us, who live not according to the flesh but according to the spirit.

为使法律所要求的正义，成全在我们今后不随从肉性，而随从圣神生活的人身上。

5 For those who live according to the flesh are concerned with the things of the flesh, but those who live according to the spirit with the things of the spirit.

因为随从肉性的人，切望肉性的事；随从圣神的人，切望圣神的事；

6 The concern of the flesh is death, but the concern of the spirit is life and peace.

随肉性的切望，导入死亡；随圣神的切望，导入生命与平安。

7 For the concern of the flesh is hostility toward God; it does not submit to the law of God, nor can it;

因为随肉性的切望，是与天主为敌，决不服从，也决不能服从天主的法律；

8 and those who are in the flesh cannot please God.

反随从肉性的人，决不能得天主的欢心。

9 But you are not in the flesh; on the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him.

至于你们，你们已不属于肉性，而是属于圣神，只要天主的圣神住在你们内。谁若没有基督的圣神，谁就不属于基督。

10 But if Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness.

如果基督在你们内，身体固然因罪恶而死亡，但神魂却赖正义而生活。

11 If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you.

再者，如果那使耶稣从死者中复活者的圣神住在你们内，那么，那使基督从死者中复活的，也必要借那住在你们内的圣神，使你们有死的身体复活。

12 Consequently, brothers, we are not debtors to the flesh, to live according to the flesh.

弟兄们！这样看来，我们并不欠肉性的债，以致该随从肉性生活。

13 For if you live according to the flesh, you will die, but if by the spirit you put to death the deeds of the body, you will live.

如果你们随从肉性生活，必要死亡；然而，如果你们依赖圣神，去致死肉性的妄动，必能生活。

14 2 For those who are led by the Spirit of God are children of God.

因为凡受天主圣神引导的，都是天主的子女。

15 For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, ＂Abba, 3 Father!＂

其实你们所领受的圣神，并非使你们作奴隶，以致仍旧恐惧；而是使你们作义子。因此，我们呼号：＂阿爸，父呀！＂

16 The Spirit itself bears witness with our spirit that we are children of God,

圣神亲自和我们的心神一同作证：我们是天主的子女。

17 and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him.

我们既是子女，便是承继者，是天主的承继者，是基督的同承继者；只要我们与基督一同受苦，也必要与他一同受光荣。

18 4 I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us.

我实在以为现时的苦楚，与将来在我们身上要显示的光荣，是不能较量的。

19 For creation awaits with eager expectation the revelation of the children of God;

凡受造之物都热切地等待天主子女的显扬，

20 for creation was made subject to futility, not of its own accord but because of the one who subjected it, in hope

因为受造之物被屈伏在败坏的状态之下，并不是出于自愿，而是出于使它屈伏的那位的决意；但受造之物仍怀有希望，

21 that creation itself would be set free from slavery to corruption and share in the glorious freedom of the children of God.

脱离败坏的控制，得享天主子女的光荣自由。

22 We know that all creation is groaning in labor pains even until now;

因为我们知道，直到如今，一切受造之物都一同叹息，同受产痛；

23 and not only that, but we ourselves, who have the firstfruits of the Spirit, we also groan within ourselves as we wait for adoption, the redemption of our bodies.

不但是万物，就是连我们这已蒙受圣神初果的，也在自己心中叹息，等待着义子期望的实现，即我们肉身的救赎。

24 For in hope we were saved. Now hope that sees for itself is not hope. For who hopes for what one sees?

因为我们得救，还是在于希望。所希望的若已看见，就不是希望了；那有人还希望所见的事物呢？

25 But if we hope for what we do not see, we wait with endurance.

但我们若希望那未看见的，必须坚忍等待。

26 In the same way, the Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings.

同时，圣神也扶助我们的软弱，因为我们不知道我们如何祈求才对，而圣神却亲自以无可言喻的叹息，代我们转求。

27 And the one who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God's will.

那洞悉心灵的天主知道圣神的意愿是什么，因为他是按照天主的旨意代圣徒转求。

28 5 We know that all things work for good for those who love God, 6 who are called according to his purpose.

而且我们也知道：天主使一切协助那些爱他的人，就是那些按他的旨意蒙召的人，获得益处，

29 7 For those he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers.

因为他所预选的人，也预定他们与自己儿子的肖像相同，好使他在众多弟兄中作长子。

30 And those he predestined he also called; and those he called he also justified; and those he justified he also glorified.

天主不但召叫了他所预定的人，而且也使他所召叫的人成义，并使成义的人分享他的光荣。

31 8 What then shall we say to this? If God is for us, who can be against us?

面对这一切，我们可说什么呢？若是天主偕同我们，谁能反对我们呢？

32 He who did not spare his own Son but handed him over for us all, how will he not also give us everything else along with him?

他既然没有怜惜自己的儿子，反而为我们众人把他交出来了，岂不也把一切与他一同赐给我们吗？

33 Who will bring a charge against God's chosen ones? It is God who acquits us.

谁能控告天主所拣选的人呢？是使人成义的天主吗？

34 Who will condemn? It is Christ (Jesus) who died, rather, was raised, who also is at the right hand of God, who indeed intercedes for us.

谁能定他们的罪？是那已死或更好说已复活，现今在天主右边，代我们转求的基督耶稣吗？

35 What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword?

那么，谁能使我们与基督的爱隔绝？是困苦吗？是窘迫吗？是迫害吗？是饥饿吗？是赤贫吗？是危险吗？是刀剑吗？

36 As it is written: ＂For your sake we are being slain all the day; we are looked upon as sheep to be slaughtered.＂

正如经上所载：‘为了你，我们整日被置于死地，人将我们视作待宰的群羊。’

37 No, in all these things we conquer overwhelmingly through him who loved us.

然而，靠着那爱我们的主，我们在这一切事上，大获全胜，

38 For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, 9 nor future things, nor powers,

因为我深信：无论是死亡，是生活，是天使，是掌权者，是现存的或将来的事物，是有权能者，

39 nor height, nor depth, 10 nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord.

是崇高或深远的势力，或其他任何受造之物，都不能使我们与天主的爱相隔绝，即是与我们的主基督耶稣之内的爱相隔绝。



Footnotes〔注解〕

1 [1-13] After his warning in Romans 7 against the wrong route to fulfillment of the objective of holiness expressed in Romans 6:22, Paul points his addressees to the correct way. Through the redemptive work of Christ, Christians have been liberated from the terrible forces of sin and death. Holiness was impossible so long as the flesh (or our ＂old self＂), that is, self-interested hostility toward God (Romans 8:7), frustrated the divine objectives expressed in the law. What is worse, sin used the law to break forth into all manner of lawlessness (Romans 8:8). All this is now changed. At the cross God broke the power of sin and pronounced sentence on it (Romans 8:3). Christians still retain the flesh, but it is alien to their new being, which is life in the spirit, namely the new self, governed by the holy Spirit. Under the direction of the holy Spirit Christians are able to fulfill the divine will that formerly found expression in the law (Romans 8:4). The same Spirit who enlivens Christians for holiness will also resurrect their bodies at the last day (Romans 8:11). Christian life is therefore the experience of a constant challenge to put to death the evil deeds of the body through life of the spirit (Romans 8:13).

2 [14-17] Christians, by reason of the Spirit's presence within them, enjoy not only new life but also a new relationship to God, that of adopted children and heirs through Christ, whose sufferings and glory they share.

3 [15] Abba: see the note on Mark 14:36.

4 [18-27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corrup tion brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God's people (Romans 8:19-22). After patient endurance in steadfast expectation, the full harvest of the Spirit's presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Romans 8:23).

5 [28-30] These verses outline the Christian vocation as it was designed by God: to be conformed to the image of his Son, who is to be the firstborn among many brothers (Romans 8:29). God's redemptive action on behalf of the believers has been in process before the beginning of the world. Those whom God chooses are those he foreknew (Romans 8:29) or elected. Those who are called (Romans 8:30) are predestined or predetermined. These expressions do not mean that God is arbitrary. Rather, Paul uses them to emphasize the thought and care that God has taken for the Christian's salvation.

6 [28] We know that all things work for good for those who love God: a few ancient authorities have God as the subject of the verb, and some translators render: ＂We know that God makes everything work for good for those who love God. . . .＂

7 [29] Image: while man and woman were originally created in God's image (Genesis 1:26-27), it is through baptism into Christ, the image of God (2 Cor 4:4; Col 1:15), that we are renewed according to the image of the Creator (Col 3:10).

8 [31-39] The all-conquering power of God's love has overcome every obstacle to Christians' salvation and every threat to separate them from God. That power manifested itself fully when God's own Son was delivered up to death for their salvation. Through him Christians can overcome all their afflictions and trials.

9 [38] Present things and future things may refer to astrological data. Paul appears to be saying that the gospel liberates believers from dependence on astrologers.

10 [39] Height, depth may refer to positions in the zodiac, positions of heavenly bodies relative to the horizon. In astrological documents the term for ＂height＂ means ＂exaltation＂ or the position of greatest influence exerted by a planet. Since hostile spirits were associated with the planets and stars, Paul includes powers (Romans 8:38) in his list of malevolent forces.

Romans
Chapter 9

1 1 2 I speak the truth in Christ, I do not lie; my conscience joins with the holy Spirit in bearing me witness

我在基督内说实话，并不说谎，有我的良心在圣神内与我一同作证：

2 that I have great sorrow and constant anguish in my heart.

我的忧愁极大，我心中不断的痛苦；

3 For I could wish that I myself were accursed and separated from Christ for the sake of my brothers, my kin according to the flesh.

为救我的弟兄，我血统的同胞，就是被诅咒，与基督隔绝，我也甘心情愿。

4 They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises;

他们是以色列人：义子的名份、光荣、盟约、法律、礼仪以及恩许，都是他们的；

5 theirs the patriarchs, and from them, according to the flesh, is the Messiah. God who is over all 3 be blessed forever. Amen.

圣神也是他们的，并且基督按血统说，也是从他们来的，他是在万有之上，世世代代应受赞美的天主！阿们。

6 But it is not that the word of God has failed. For not all who are of Israel are Israel,

这并不是说天主的话落了空，因为不是凡从以色列生的，都是真以色列人；

7 nor are they all children of Abraham because they are his descendants; but ＂It is through Isaac that descendants shall bear your name.＂

也不是凡是亚巴郎的后裔，就都是他的真子女，而是‘由依撒格所生的，才称为你的后裔，’

8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as descendants.

即是说：不是血统上的子女，算是天主的子女，而是借恩许所生的子女，才算为真后裔。

9 For this is the wording of the promise, ＂About this time I shall return and Sarah will have a son.＂

原来恩许是这样说的：‘到明年这时候我要来，撒辣必有一个儿子。’

10 And not only that, but also when Rebecca had conceived children by one husband, our father Isaac 4 –

并且关于黎贝加也有相似的事。她从我们的先祖依撒格一人怀了孕；

11 before they had yet been born or had done anything, good or bad, in order that God's elective plan might continue,

当时双胎还没有出生，也没有行善或作恶；但为使天主预简的计划坚定不移，

12 not by works but by his call--she was told, ＂The older shall serve the younger.＂

且为显示这计划并不凭人的行为，而只凭天主的召选，遂有话给她说：‘年长的要服事年幼的。’

13 As it is written: ＂I loved Jacob but hated Esau.＂ 5

正如经上记载：‘我爱了雅各伯，而恨了厄撒乌。’

14 6 What then are we to say? Is there injustice on the part of God? Of course not!

那么，我们可说什么呢？难道天主不公道吗？绝对不是！

15 For he says to Moses: ＂I will show mercy to whom I will, I will take pity on whom I will.＂

因为他对梅瑟说过：‘我要恩待的，就恩待；我要怜悯的，就怜悯。’

16 So it depends not upon a person's will or exertion, but upon God, who shows mercy.

这样看来，蒙召并不在乎人愿意，也不在乎人努力，而是由于天主的仁慈，

17 For the scripture says to Pharaoh, ＂This is why I have raised you up, to show my power through you that my name may be proclaimed throughout the earth.＂

因为经上有话对法郎说：‘我特兴起了你，是为在你身上彰显我的大能，并为使我的名传遍全世界。’

18 Consequently, he has mercy upon whom he wills, and he hardens whom he wills. 7

这样看来，他愿意恩待谁，就恩待谁；他愿意使谁心硬，就使谁心硬。

19 8 You will say to me then, ＂Why (then) does he still find fault? For who can oppose his will?＂

或者，你要问我说：既是这样，为什么他还要责怪人呢？有谁能抗拒他的意志呢？

20 But who indeed are you, a human being, to talk back to God? Will what is made say to its maker,＂Why have you created me so?＂

人呀！你是谁，竟敢向天主抗辩？制造品岂能对制造者说：你为什么这样制造了我？

21 Or does not the potter have a right over the clay, to make out of the same lump one vessel for a noble purpose and another for an ignoble one?

难道陶工不能随意用一团泥，把这一个作成贵重的器皿，把那一个作成卑贱的器皿吗？

22 What if God, wishing to show his wrath and make known his power, has endured with much patience the vessels of wrath made for destruction?

如果天主愿意显示自己的义怒，并彰显自己的威能，曾以宽宏大量，容忍了那些惹他发怒而应受毁灭的器皿；

23 This was to make known the riches of his glory to the vessels of mercy, which he has prepared previously for glory,

他如此作，是为把他那丰富的光荣，在那些他早已准备好，为进入光荣而蒙怜悯的器皿身上彰显出来，又有什么不可呢？

24 namely, us whom he has called, not only from the Jews but also from the Gentiles.

这些器皿就是我们这些不但从犹太人中，而且也从外邦人中被天主所宠召的人。

25 As indeed he says in Hosea: ＂Those who were not my people I will call ‘my people,' and her who was not beloved 9 I will call ‘beloved.'

这正如天主在欧瑟亚书中所说的：‘我要叫＂非我人民＂为＂我的人民＂，又叫＂不蒙爱怜者＂为＂蒙爱怜者＂；

26 And in the very place where it was said to them, ‘You are not my people,' there they shall be called children of the living God.＂

人在那里对他们说：你们不是我的人民，在同样的地方，他们要被称为永生天主的子女。’

27 And Isaiah cries out concerning Israel, ＂Though the number of the Israelites were like the sand of the sea, only a remnant will be saved;

论到以色列，依撒意亚却呼喊说：‘以色列子民的数目虽然多如海沙，唯有残存者要蒙受救恩，

28 for decisively and quickly will the Lord execute sentence upon the earth.＂

因为上主在大地上，要彻底迅速完成他的判决。’

29 And as Isaiah predicted: ＂Unless the Lord of hosts had left us descendants, we would have become like Sodom and have been made like Gomorrah.＂

依撒意亚又预言过：‘若非万军的上主给我们留下苖裔，我们早已如同索多玛，相似哈摩辣了。’

30 10 What then shall we say? That Gentiles, who did not pursue righteousness, have achieved it, that is, righteousness that comes from faith;

那么，我们可说什么呢？外邦人没有追求正义，却获得了正义，即由信仰而得的正义；

31 but that Israel, who pursued the law of righteousness, did not attain to that law?

以色列人追求使人成义的法律，却没有得到这种法律，

32 Why not? Because they did it not by faith, but as if it could be done by works. They stumbled over the stone that causes stumbling, 11

这是为什么呢？是因为他们不凭信仰，只凭着行为追求。他们正碰在那块绊脚石上，

33 as it is written: ＂Behold, I am laying a stone in Zion that will make people stumble and a rock that will make them fall, and whoever believes in him shall not be put to shame.＂

正如经上所载：‘看，我在熙雍按放了一块绊脚石，一块使人绊跌的盘石；相信他的人，不至蒙羞。’



Footnotes(注解)

1 [9:1-11:36] Israel's unbelief and its rejection of Jesus as savior astonished and puzzled Christians. It constituted a serious problem for them in view of God's specific preparation of Israel for the advent of the Messiah. Paul addresses himself here to the essential question of how the divine plan could be frustrated by Israel's unbelief. At the same time, he discourages both complacency and anxiety on the part of Gentiles. To those who might boast of their superior advantage over Jews, he warns that their enjoyment of the blessings assigned to Israel can be terminated. To those who might anxiously ask, ＂How can we be sure that Israel's fate will not be ours?＂ he replies that only unbelief can deprive one of salvation.

2 [1-5] The apostle speaks in strong terms of the depth of his grief over the unbelief of his own people. He would willingly undergo a curse himself for the sake of their coming to the knowledge of Christ (Romans 9:3; cf Lev 27:28-29). His love for them derives from God's continuing choice of them and from the spiritual benefits that God bestows on them and through them on all of humanity (Romans 9:4-5).

3 [5] Some editors punctuate this verse differently and prefer the translation, ＂Of whom is Christ according to the flesh, who is God over all.＂ However, Paul's point is that God who is over all aimed to use Israel, which had been entrusted with every privilege, in outreach to the entire world through the Messiah.

4 [10] Children by one husband, our father Isaac: Abraham had two children, Ishmael and Isaac, by two wives, Hagar and Sarah, respectively. In that instance Isaac, although born later than Ishmael, became the bearer of the messianic promise. In the case of twins born to Rebecca, God's elective procedure is seen even more dramatically, and again the younger, contrary to Semitic custom, is given the preference.

5 [13] The literal rendering, ＂Jacob I loved, but Esau I hated,＂ suggests an attitude of divine hostility that is not implied in Paul's statement. In Semitic usage ＂hate＂ means to love less; cf Luke 14:26 with Matthew 10:37. Israel's unbelief reflects the mystery of the divine election that is always operative within it. Mere natural descent from Abraham does not ensure the full possession of the divine gifts; it is God's sovereign prerogative to bestow this fullness upon, or to withhold it from, whomsoever he wishes; cf Matthew 3:9; John 8:39. The choice of Jacob over Esau is a case in point.

6 [14-18] The principle of divine election does not invite Christians to theoretical inquiry concerning the nonelected, nor does this principle mean that God is unfair in his dealings with humanity. The instruction concerning divine election is a part of the gospel and reveals that the gift of faith is the enactment of God's mercy (Romans 9:16). God raised up Moses to display that mercy, and Pharaoh to display divine severity in punishing those who obstinately oppose their Creator.

7 [18] The basic biblical principle is: those who will not see or hear shall not see or hear. On the other hand, the same God who thus makes stubborn or hardens the heart can reconstruct it through the work of the holy Spirit.

8 [19-29] The apostle responds to the objection that if God rules over faith through the principle of divine election, God cannot then accuse unbelievers of sin (Romans 9:19). For Paul, this objection is in the last analysis a manifestation of human insolence, and his ＂answer＂ is less an explanation of God's ways than the rejection of an argument that places humanity on a level with God. At the same time, Paul shows that God is far less arbitrary than appearances suggest, for God endures with much patience (Romans 9:22) a person like the Pharaoh of the Exodus.

9 [25] Beloved: in Semitic discourse means ＂preferred＂ or ＂favorite＂ (cf Romans 9:13). See Hosea 2:1, which is transposed after Hosea 3:5 in the NAB.

10 [30-33] In the conversion of the Gentiles and, by contrast, of relatively few Jews, the Old Testament prophecies are seen to be fulfilled; cf Romans 9:25-29. Israel feared that the doctrine of justification through faith would jeopardize the validity of the Mosaic law, and so they never reached their goal of righteousness that they had sought to attain through meticulous observance of the law (Romans 9:31). Since Gentiles, including especially Greeks and Romans, had a great regard for righteousness, Paul's statement concerning Gentiles in Romans 9:30 is to be understood from a Jewish perspective: quite evidently they had not been interested in ＂God's＂ righteousness, for it had not been revealed to them; but now in response to the proclamation of the gospel they respond in faith.

11 [32] Paul discusses Israel as a whole from the perspective of contemporary Jewish rejection of Jesus as Messiah. The Old Testament and much of Jewish noncanonical literature in fact reflect a fervent faith in divine mercy.

Romans
Chapter 10

1 1 Brothers, my heart's desire and prayer to God on their behalf is for salvation.

弟兄们！我心里所怀的切望，向天主所恳求的，就是为使我的同胞获得救恩。

2 I testify with regard to them that they have zeal for God, but it is not discerning.

我可以为他们作证：他们对天主有热心，但不合乎真知超见，

3 For, in their unawareness of the righteousness that comes from God and their attempt to establish their own (righteousness), they did not submit to the righteousness of God.

因为他们不认识由天主而来的正义，企图建立自己的正义，而不顺从天主的正义：

4 For Christ is the end 2 of the law for the justification of everyone who has faith.

因为法律的终向是基督，使凡信他的人获得正义。

5 3 Moses writes about the righteousness that comes from (the) law, ＂The one who does these things will live by them.＂

关于出自法律的正义，梅瑟曾写过：‘遵守法律的人，必因法律而生活。’

6 But the righteousness that comes from faith says, ＂Do not say in your heart, 'Who will go up into heaven?' (that is, to bring Christ down)

但是，出自信仰的正义却这样说：‘你心里不要说：谁能升到天上去？’意思是说：使基督从那里下来；

7 4 or ‘Who will go down into the abyss?' (that is, to bring Christ up from the dead).＂

也不要说：‘谁能下到深渊里去？’意思是说：把基督从死者中领上来。

8 But what does it say? ＂The word is near you, in your mouth and in your heart＂ (that is, the word of faith that we preach),

正义到底说了什么？她说：‘天主的话离你很近，就在你的口里，就在你的心中。’这就是指我们关于信仰的宣讲。

9 for, if you confess 5 with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.

如果你口里承认耶稣为主，心里相信天主使他从死者中复活起来了，你便可获得救恩，

10 For one believes with the heart and so is justified, and one confesses with the mouth and so is saved.

因为心里相信，可使人成义；口里承认，可使人获得救恩。

11 For the scripture says, ＂No one who believes in him will be put to shame.＂

经上又说：‘凡相信他的人，不至于蒙羞。’

12 For there is no distinction between Jew and Greek; the same Lord is Lord of all, enriching all who call upon him.

其实，并没有犹太人与希腊人的区别，因为众人都有同一的主，他对一切呼号他的人都是富有慈惠的。

13 For ＂everyone who calls on the name of the Lord will be saved.＂

的确，‘凡呼号上主名号的人，必然获救。’

14 6 But how can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without someone to preach?

但是，人若不信他，又怎能呼号他呢？从未听到他，又怎能信他呢？没有宣讲者，又怎能听到呢？

15 And how can people preach unless they are sent? As it is written, ＂How beautiful are the feet of those who bring (the) good news!＂ 7

若没有奉派遣，人又怎能去宣讲呢？正如所记载的：‘传布福音者的脚步是多么美丽啊！’

16 But not everyone has heeded the good news; for Isaiah says, ＂Lord, who has believed what was heard from us?＂

然而并不是所有的人都服从了福音。依撒意亚曾说过：‘上主，有谁相信了我们的报道呢？’

17 Thus faith comes from what is heard, and what is heard comes through the word of Christ.

所以信仰是出于报道，报道是出于基督的命令。

18 But I ask, did they not hear? Certainly they did; for ＂Their voice has gone forth to all the earth, and their words to the ends of the world.＂

但我要问：难道他们没有听过吗？一定听过了。‘他们的声音传遍普世，他们的言语达于地极。’

19 But I ask, did not Israel understand? First Moses says: ＂I will make you jealous of those who are not a nation; with a senseless nation I will make you angry.＂

但是我再问：难道以色列人不明白吗？首先梅瑟说过：‘我要以那不成子民的人，激起你们的妒火；以愚昧的民族，惹起你们的怒气。’

20 Then Isaiah speaks boldly and says: ＂I was found (by) those who were not seeking me; I revealed myself to those who were not asking for me.＂

继而依撒意亚也放胆说：‘未曾寻找我的人，找到了我；对未曾访问我的人，我显现了。’

21 But regarding Israel he says, ＂All day long I stretched out my hands to a disobedient and contentious people.＂

但是关于以色列人却说：‘我整天向悖逆违抗的民族，伸出我的手。’


Footnotes(注解)

1 [1-13] Despite Israel's lack of faith in God's act in Christ, Paul does not abandon hope for her salvation (Romans 10:1). However, Israel must recognize that the Messiah's arrival in the person of Jesus Christ means the termination of the Mosaic law as the criterion for understanding oneself in a valid relationship to God. Faith in God's saving action in Jesus Christ takes precedence over any such legal claim (Romans 10:6).

2 [4] The Mosaic legislation has been superseded by God's action in Jesus Christ. Others understand end here in the sense that Christ is the goal of the law, i.e., the true meaning of the Mosaic law, which cannot be correctly understood apart from him. Still others believe that both meanings are intended.

3 [5-6] The subject of the verb says (Romans 10:6) is righteousness personified. Both of the statements in Romans 10:5, 6 derive from Moses, but Paul wishes to contrast the language of law and the language of faith.

4 [7] Here Paul blends Deut 30:13 and Psalm 107:26.

5 [9-11] To confess Jesus as Lord was frequently quite hazardous in the first century (cf Matthew 10:18; 1 Thes 2:2; 1 Peter 2:18-21; 3:14). For a Jew it could mean disruption of normal familial and other social relationships, including great economic sacrifice. In the face of penalties imposed by the secular world, Christians are assured that no one who believes in Jesus will be put to shame (Romans 10:11).

6 [14-21] The gospel has been sufficiently proclaimed to Israel, and Israel has adequately understood God's plan for the messianic age, which would see the gospel brought to the uttermost parts of the earth. As often in the past, Israel has not accepted the prophetic message; cf Acts 7:51-53.

7 [15] How beautiful are the feet of those who bring [the] good news: in Semitic fashion, the parts of the body that bring the messenger with welcome news are praised; cf Luke 11:27.

Romans
Chapter 11

1 1 I ask, then, has God rejected his people? Of course not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

我再问：莫非天主摈弃了自己的人民吗？断然不是！我自己就是个以色列人，出于亚巴郎的后裔，本雅明支派。

2 God has not rejected his people whom he foreknew. Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

天主并没有摈弃他所预选的人民。难道你们不知道圣经在厄里亚篇上说了什么，他怎样向天主抱怨以色列？

3 ＂Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life.＂

‘上主呀！他们杀了你的先知，毁坏了你的祭坛，只剩下了我一个，他们还在谋害我的性命。’

4 But what is God's response to him? ＂I have left for myself seven thousand men who have not knelt to Baal.＂

然而神谕告诉了他什么？‘我为我自己留下了七千人，他们没有向巴耳屈过膝。’

5 So also at the present time there is a remnant, chosen by grace.

同样，现在也留下了一些残余，即天主以恩宠所选拔的人。

6 But if by grace, it is no longer because of works; otherwise grace would no longer be grace.

既是出于恩宠，就不是出于作为，不然，恩宠就不算为恩宠了。

7 What then? What Israel was seeking it did not attain, but the elect attained it; the rest were hardened,

那么还说什么呢？以色列全体所寻求的，没有得到，只有那些蒙选的人得到了；其余的都顽梗不化了。

8 as it is written: ＂God gave them a spirit of deep sleep, eyes that should not see and ears that should not hear, down to this very day.＂

正如所记载的：‘天主赋予了他们沉睡的神，有眼看不见，有耳听不见，直到今日，仍是如此。’

9 And David says: ＂Let their table become a snare and a trap, a stumbling block and a retribution for them;

达味也说过：‘愿他们的筵席成为他们的陷阱、罗网、绊脚石和应得的报应。

10 let their eyes grow dim so that they may not see, and keep their backs bent forever.＂

愿他们的眼睛昏迷，不得看见。愿你使他们的脊背常常弯曲。’

11 2 Hence I ask, did they stumble so as to fall? Of course not! But through their transgression salvation has come to the Gentiles, so as to make them jealous.

那么我再问：他们失足，是要他们永久跌倒吗？绝对不是！而是借着他们的过犯，使救恩临到外邦人，为刺激他们发愤。

12 Now if their transgression is enrichment for the world, and if their diminished number is enrichment for the Gentiles, how much more their full number.

如果因他们的过犯，世界得以致富，因他们的堕落，外邦人得以致富；他们全体归正，更将怎样呢？

13 Now I am speaking to you Gentiles. Inasmuch then as I am the apostle to the Gentiles, I glory in my ministry

我对你们外邦人说：我既然是外邦人的宗徒，我必要光荣我的职务；

14 in order to make my race jealous and thus save some of them.

这样，或许可激动我的同胞发愤，因而能拯救他们几个人。

15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

如果因他们被遗弃，世界与天主和好了；那么，他们如果蒙收纳，岂不是死而复生吗？

16 3 If the firstfruits are holy, so is the whole batch of dough; and if the root is holy, so are the branches.

如果所献的初熟的麦面是圣的，全面团也成为圣的；如果树根是圣的，树枝也是圣的。

17 But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place and have come to share in the rich root of the olive tree,

假如有几条橄榄树枝被折下来，而你这枝野橄榄树枝被接上去，同沾橄榄树根的肥脂，

18 do not boast against the branches. If you do boast, consider that you do not support the root; the root supports you.

就不可向旧树枝自夸。如果你想自夸，就该想不是你托着树根，而是树根托着你。

19 Indeed you will say, ＂Branches were broken off so that I might be grafted in.＂

或者你要说：树枝被折下来，正是为叫我接上去。

20 That is so. They were broken off because of unbelief, but you are there because of faith. So do not become haughty, but stand in awe.

不错，他们因了不信而被折下来，你要因着信，才站得住。你决不可心高气傲，反应恐惧，

21 For if God did not spare the natural branches, (perhaps) he will not spare you either.

因为天主既然没有怜惜了那些原有的树枝，将来也许不怜惜你。

22 See, then, the kindness and severity of God: severity toward those who fell, but God's kindness to you, provided you remain in his kindness; otherwise you too will be cut off.

可见天主又慈善又严厉：天主对于跌倒了的人是严厉的，对于你却是慈善的，只要你存留在他的慈善上；不然你也必要被砍去。

23 And they also, if they do not remain in unbelief, will be grafted in, for God is able to graft them in again.

至于他们，如果他们不固执于无信之中，必会再被接上去，因为天主有能力重新把他们接上去。

24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated one, how much more will they who belong to it by nature be grafted back into their own olive tree.

其实，如果你这由本生的野橄榄树上被砍下来的，逆着性被接在好橄榄树上，何况他们那些原生的树枝，岂不更容易接在自己原来的橄榄树上么？

25 4 I do not want you to be unaware of this mystery, brothers, so that you will not become wise (in) your own estimation: a hardening has come upon Israel in part, until the full number of the Gentiles comes in,

弟兄们！免得你们自作聪明，我不愿意你们不知道这项奥秘的事，就是只有一部分是执迷不悟的，直到外邦人全数进入天国为止：

26 and thus all Israel will be saved, as it is written: ＂The deliverer will come out of Zion, he will turn away godlessness from Jacob;

那时，全以色列必也获救，正如经上所载：‘拯救者必要来自熙雍，从雅各伯中消除不敬之罪；

27 and this is my covenant with them when I take away their sins.＂

这是我与他们所订立的盟约：那时我要赦免他们的罪恶。’

28 In respect to the gospel, they are enemies on your account; but in respect to election, they are beloved because of the patriarchs.

照福音来说，他们由于你们的缘故，成了天主的仇人；但照召选来说，由于他们祖先的缘故，他们仍是可爱的，

29 For the gifts and the call of God are irrevocable.

因为天主的恩赐和召选是决不会撤回的。

30 5 Just as you once disobeyed God but have now received mercy because of their disobedience,

就如你们以前背叛了天主，如今却因了他们的背叛而蒙受了怜悯；

31 so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may (now) receive mercy.

同样，因了你们所受的怜悯，他们如今背叛，这是为叫他们今后也蒙受怜悯，

32 For God delivered all to disobedience, that he might have mercy upon all.

因为天主把众人都禁锢在背叛之中，是为要怜悯众人。

33 6 Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways!

啊！，天主的富饶，上智和知识，是多么高深！他的决断是多么不可测量！他的道路是多么不可探察！

34 ＂For who has known the mind of the Lord 7 or who has been his counselor?＂

有谁曾知道上主的心意？或者，有谁曾当过他的顾问？

35 8 ＂Or who has given him anything that he may be repaid?＂

或者，有谁曾先施恩于他，而望他还报呢？

36 For from him and through him and for him are all things. To him be glory forever. Amen.

因为万物都出于他，依赖他，而归于他。愿光荣归于他至于永世！阿们！。



Footnotes(注解)

1 [1-10] Although Israel has been unfaithful to the prophetic message of the gospel (Romans 10:14-21), God remains faithful to Israel. Proof of the divine fidelity lies in the existence of Jewish Christians like Paul himself. The unbelieving Jews, says Paul, have been blinded by the Christian teaching concerning the Messiah.

2 [11-15] The unbelief of the Jews has paved the way for the preaching of the gospel to the Gentiles and for their easier acceptance of it outside the context of Jewish culture. Through his mission to the Gentiles Paul also hopes to fill his fellow Jews with jealousy. Hence he hastens to fill the entire Mediterranean world with the gospel. Once all the Gentile nations have heard the gospel, Israel as a whole is expected to embrace it. This will be tantamount to resurrection of the dead, that is, the reappearance of Jesus Christ with all the believers at the end of time.

3 [16-24] Israel remains holy in the eyes of God and stands as a witness to the faith described in the Old Testament because of the firstfruits (or the first piece baked) (Romans 11:16), that is, the converted remnant, and the root that is holy, that is, the patriarchs (Romans 11:16). The Jews' failure to believe in Christ is a warning to Gentile Christians to be on guard against any semblance of anti-Jewish arrogance, that is, failure to recognize their total dependence on divine grace.

4 [25-29] In God's design, Israel's unbelief is being used to grant the light of faith to the Gentiles. Meanwhile, Israel remains dear to God (cf Romans 9:13), still the object of special providence, the mystery of which will one day be revealed.

5 [30-32] Israel, together with the Gentiles who have been handed over to all manner of vices (Romans 1), has been delivered . . . to disobedience. The conclusion of Romans 11:32 repeats the thought of Romans 5:20, ＂Where sin increased, grace overflowed all the more.＂

6 [33-36] This final reflection celebrates the wisdom of God's plan of salvation. As Paul has indicated throughout these chapters, both Jew and Gentile, despite the religious recalcitrance of each, have received the gift of faith. The methods used by God in making this outreach to the world stagger human comprehension but are at the same time a dazzling invitation to abiding faith.

7 [34] The citation is from the Greek text of Isaiah 40:13. Paul does not explicitly mention Isaiah in this verse, nor Job in 11:35.

8 [35] Paul quotes from an old Greek version of Jb 41, 3a, which differs from the Hebrew text (Job 41:11a).


  
  

Romans
Chapter 12

1 1 2 I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship.

所以弟兄们！我以天主的仁慈请求你们，献上你们的身体当作生活、圣洁和悦乐天主的祭品：这才是你们合理的敬礼。

2 Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect.

你们不可与此世同化，反而应以更新的心思变化自己，为使你们能辨别什么是天主的旨意，什么是善事，什么是悦乐天主的事，什么是成全的事。

3 For by the grace given to me I tell everyone among you not to think of himself more highly than one ought to think, but to think soberly, each according to the measure of faith that God has apportioned.

我因所赐给我的圣宠，告诉你们每一位：不可把自己估计得太高，而过了份；但应按照天主所分与各人的信德尺度，估计得适中。

4 For as in one body we have many parts, and all the parts do not have the same function,

就如我们在一个身体上有许多肢体，但每个肢体，都有不同的作用；

5 so we, though many, are one body in Christ 3 and individually parts of one another.

同样，我们众人在基督内，也都是一个身体，彼此之间，每个都是肢体。

6 Since we have gifts that differ according to the grace given to us, let us exercise them: 4 if prophecy, in proportion to the faith;

按我们各人所受的圣宠，各有不同的恩赐：如果是说预言，就应与信德相符合；

7 if ministry, in ministering; if one is a teacher, in teaching;

如果是服务，就应用在服务上；如果是教导，就应用在教导上；

8 if one exhorts, in exhortation; if one contributes, in generosity; if one is over others, 5 with diligence; if one does acts of mercy, with cheerfulness.

如果是劝勉，就应用在劝勉上；施与的，应该大方；监督的，应该殷勤；行慈善的，应该和颜悦色。

9 Let love be sincere; hate what is evil, hold on to what is good;

爱情不可是虚伪的。你们当厌恶恶事，附和善事。

10 love one another with mutual affection; anticipate one another in showing honor.

论兄弟之爱，要彼此相亲相爱；论尊敬，要彼此争先。

11 Do not grow slack in zeal, be fervent in spirit, serve the Lord.

论关怀，不可疏忽；论心神，要热切；对于主，要衷心事奉。

12 Rejoice in hope, endure in affliction, persevere in prayer.

论望德，要喜乐；在困苦中，要忍耐；在祈祷上，要恒心；

13 Contribute to the needs of the holy ones, exercise hospitality.

对圣者的急需，要分担；对客人，要款待。

14 6 Bless those who persecute (you), bless and do not curse them.

迫害你们的，要祝福；只可祝福，不可诅咒。

15 Rejoice with those who rejoice, weep with those who weep.

应与喜乐的一同喜乐，与哭泣的一同哭泣。

16 Have the same regard for one another; do not be haughty but associate with the lowly; do not be wise in your own estimation.

彼此要同心合意，不可心高妄想，却要俯就卑微的人。不可自作聪明。

17 Do not repay anyone evil for evil; be concerned for what is noble in the sight of all.

对人不可以恶报恶，对众人要勉励行善；

18 If possible, on your part, live at peace with all.

如若可能，应尽力与众人和睦相处。

19 Beloved, do not look for revenge but leave room for the wrath; for it is written, ＂Vengeance is mine, I will repay, says the Lord.＂

诸位亲爱的，你们不可为自己复仇，但应给天主的忿怒留有余地，因为经上记载：‘上主说：复仇是我的事，我必报复。’

20 Rather, ＂if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals upon his head.＂

所以：‘如果你的仇人饿了，你要给他饭吃；渴了，应给他水喝，因为你这样做，是将炭火堆在他头上。’

21 Do not be conquered by evil but conquer evil with good.

你不可为恶所胜，反应以善胜恶。



Footnotes(注解)

1 [12:1-13:14] Since Christ marks the termination of the Mosaic law as the primary source of guidance for God's people (Romans 10:4), the apostle explains how Christians can function, in the light of the gift of justification through faith, in their relation to one another and the state.

2 [1-8] The Mosaic code included elaborate directions on sacrifices and other cultic observances. The gospel, however, invites believers to present their bodies as a living sacrifice (Romans 12:1). Instead of being limited by specific legal maxims, Christians are liberated for the exercise of good judgment as they are confronted with the many and varied decisions required in the course of daily life. To assist them, God distributes a variety of gifts to the fellowship of believers, including those of prophecy, teaching, and exhortation (Romans 12:6-8). Prophets assist the community to understand the will of God as it applies to the present situation (Romans 12:6). Teachers help people to understand themselves and their responsibilities in relation to others (Romans 12:7). One who exhorts offers encouragement to the community to exercise their faith in the performance of all that is pleasing to God (Romans 12:8). Indeed, this very section, beginning with Romans 12:1, is a specimen of Paul's own style of exhortation.

3 [5] One body in Christ: on the church as the body of Christ, see 1 Cor 12:12-27.

4 [6] Everyone has some gift that can be used for the benefit of the community. When the instruction on justification through faith is correctly grasped, the possesser of a gift will understand that it is not an instrument of self-aggrandizement. Possession of a gift is not an index to quality of faith. Rather, the gift is a challenge to faithful use.

5 [8] Over others: usually taken to mean ＂rule over＂ but possibly ＂serve as a patron.＂ Wealthier members in Greco-Roman communities were frequently asked to assist in public service projects. In view of the references to contributing in generosity and to acts of mercy, Paul may have in mind people like Phoebe (Romans 16:1-2), who is called a benefactor (or ＂patron＂) because of the services she rendered to many Christians, including Paul.

6 [14-21] Since God has justified the believers, it is not necessary for them to take justice into their own hands by taking vengeance. God will ultimately deal justly with all, including those who inflict injury on the believers. This question of personal rights as a matter of justice prepares the way for more detailed consideration of the state as adjudicator.

Romans
Chapter 13

1 1 Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God.

每人要服从上级有权柄的人，因为没有权柄不是从天主来的，所有的权柄都是由天主规定的。

2 Therefore, whoever resists authority opposes what God has appointed, and those who oppose it will bring judgment upon themselves.

所以谁反抗权柄，就是反抗天主的规定，而反抗的人就是自取处罚。

3 For rulers are not a cause of fear to good conduct, but to evil. Do you wish to have no fear of authority? Then do what is good and you will receive approval from it,

因为长官为行善的人，不是可怕的；为行恶的人，才是可怕的。你愿意不怕掌权的吗？你行善罢！那就可由他得到称赞，

4 for it is a servant of God for your good. But if you do evil, be afraid, for it does not bear the sword without purpose; it is the servant of God to inflict wrath on the evildoer.

因为他是天主的仆役，是为相帮你行善；你若作恶，你就该害怕，因为他不是无故带剑；他既是天主的仆役，就负责惩罚作恶的人；

5 Therefore, it is necessary to be subject not only because of the wrath but also because of conscience.

所以必须服从，不只是为怕惩罚，而也是为了良心。

6 This is why you also pay taxes, for the authorities are ministers of God, devoting themselves to this very thing.

为此，你们也该完粮，因为他们是天主的差役，是专为尽这义务的。

7 Pay to all their dues, taxes to whom taxes are due, toll to whom toll is due, respect to whom respect is due, honor to whom honor is due.

凡人应得的，你们要付清；该给谁完粮，就完粮；该给谁纳税，就纳税；该敬畏的，就敬畏；该尊敬的，就尊敬。

8 2 Owe nothing to anyone, except to love one another; for the one who loves another has fulfilled the law.

除了彼此相爱外，你们不可再欠人什么，因为谁爱别人，就满全了法律。

9 The commandments, ＂You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet,＂ and whatever other commandment there may be, are summed up in this saying, (namely) ＂You shall love your neighbor as yourself.＂

其实‘不可奸淫，不可杀人，不可偷盗，不可贪恋，’以及其他任何诫命，都包含在这句话里：就是‘爱你的近人如你自己。’

10 Love does no evil to the neighbor; hence, love is the fulfillment of the law.

爱不加害于人，所以爱就是法律的满全。

11 3 And do this because you know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed;

再者，你们该认清这个时期，现在已经是由睡梦中醒来的时辰了，因为我们的救恩，现今比我们当初信的时候更临近了。

12 the night is advanced, the day is at hand. Let us then throw off the works of darkness (and) put on the armor of light;

黑夜深了，白日已近，所以我们该脱去黑暗的行为，佩戴光明的武器；

13 let us conduct ourselves properly as in the day, 4 not in orgies and drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy.

行动要端庄，好象在白天一样，不可狂宴豪饮，不可淫乱放荡，不可争斗嫉妒；

14 But put on the Lord Jesus Christ, and make no provision for the desires of the flesh.

但该穿上主耶稣基督；不应只挂念肉性的事，以满足私欲。



Footnotes(注解)

1 [1-7] Paul must come to grips with the problem raised by a message that declares people free from the law. How are they to relate to Roman authority? The problem was exacerbated by the fact that imperial protocol was interwoven with devotion to various deities. Paul builds on the traditional instruction exhibited in Wisdom 6:1-3, according to which kings and magistrates rule by consent of God. From this perspective, then, believers who render obedience to the governing authorities are obeying the one who is highest in command. At the same time, it is recognized that Caesar has the responsibility to make just ordinances and to commend uprightness; cf Wisdom 6:4-21. That Caesar is not entitled to obedience when such obedience would nullify God's prior claim to the believers' moral decision becomes clear in the light of the following verses.

2 [8-10] When love directs the Christian's moral decisions, the interest of law in basic concerns, such as familial relationships, sanctity of life, and security of property, is safeguarded (Romans 13:9). Indeed, says Paul, the same applies to any other commandment (Romans 13:9), whether one in the Mosaic code or one drawn up by local magistrates under imperial authority. Love anticipates the purpose of public legislation, namely, to secure the best interests of the citizenry. Since Caesar's obligation is to punish the wrongdoer (Romans 13:4), the Christian who acts in love is free from all legitimate indictment.

3 [11-14] These verses provide the motivation for the love that is encouraged in Romans 13:8-10.

4 [13] Let us conduct ourselves properly as in the day: the behavior described in Romans 1:29-30 is now to be reversed. Secular moralists were fond of making references to people who could not wait for nightfall to do their carousing. Paul says that Christians claim to be people of the new day that will dawn with the return of Christ. Instead of planning for nighttime behavior they should be concentrating on conduct that is consonant with avowed interest in the Lord's return.

Romans
Chapter 14

1 1 Welcome anyone who is weak in faith, but not for disputes over opinions.

对信德软弱的人，你们该容纳，不要为意见而争论。

2 One person believes that one may eat anything, while the weak person eats only vegetables.

有人以为什么都可吃，但那软弱的人只吃蔬菜。

3 The one who eats must not despise the one who abstains, and the one who abstains must not pass judgment on the one who eats; for God has welcomed him.

那吃的，不要轻视不吃的；不吃的，也不要判断吃的，因为天主已接纳了他。

4 Who are you to pass judgment on someone else's servant? Before his own master he stands or falls. And he will be upheld, for the Lord is able to make him stand.

你是谁，你竟敢判断别人的家仆？他或站立，或跌倒，都由他自己的主人管；但他必站得住，因为主能够使他站得住。

5 (For) one person considers one day more important than another, while another person considers all days alike. Let everyone be fully persuaded in his own mind. 2

有人以为这日比那日强，但也有人以为日日都一样；各人对自己的心思应坚信不移才好！

6 Whoever observes the day, observes it for the Lord. Also whoever eats, eats for the Lord, since he gives thanks to God; while whoever abstains, abstains for the Lord and gives thanks to God.

那遵守日子的，是为主而遵守；那吃的，是为主而吃，因为他感谢天主；那不吃的，也是为主而不吃，他也感谢天主。

7 None of us lives for oneself, and no one dies for oneself.

因为我们中没有一人是为自己而生的，也没有一人是为自己而死的；

8 For if we live, we live for the Lord, 3 and if we die, we die for the Lord; so then, whether we live or die, we are the Lord's.

因为我们或者生，是为主而生，或者死，是为主而死；所以我们或生或死，都是属于主。

9 For this is why Christ died and came to life, that he might be Lord of both the dead and the living.

因为基督死而复生了，正是为作生者和死者的主。

10 Why then do you judge your brother? Or you, why do you look down on your brother? For we shall all stand before the judgment seat of God;

你为什么判断你的弟兄？或者，你为什么轻视你的弟兄？我们众人都要站在天主的审判台前，

11 for it is written:＂As I live, says the Lord, every knee shall bend before me, and every tongue shall give praise to God."

因为经上记载说：‘我指着我自己起誓──上主的誓语：众膝都要向我跪拜，众舌都要赞颂天主。’

12 So (then) each of us shall give an account of himself (to God).

这样看起来，我们每人都要向天主交自己的账。

13 Then let us no longer judge one another, but rather resolve never to put a stumbling block or hindrance in the way of a brother.

因此，我们不可再彼此判断了，反之，你们应拿定主意：总不可使弟兄失足或跌倒。

14 I know and am convinced in the Lord Jesus that nothing is unclean in itself; still, it is unclean for someone who thinks it unclean.

在耶稣基督内，我知道，并深信：没有什么本身是不洁的；除非有人想什么是不洁的，那东西为他才是不洁的。

15 If your brother is being hurt by what you eat, your conduct is no longer in accord with love. Do not because of your food destroy him for whom Christ died.

如果你因着食物使你的兄弟心乱，你便不是按照爱德行事。基督为他死了，你不可因着你的食物使他丧亡，

16 So do not let your good be reviled.

所以你们不可使你们的优点受到诽谤。

17 For the kingdom of God is not a matter of food and drink, but of righteousness, peace, and joy in the holy Spirit;

其实天主的国并不在于吃喝，而在于义德、平安以及在圣神内的喜乐：

18 whoever serves Christ in this way is pleasing to God and approved by others.

凡是按这原则事奉基督的，才为天主所喜悦，为众人所称许；

19 Let us 4 then pursue what leads to peace and to building up one another.

所以我们该追求平安的事，以及彼此建立的事，

20 For the sake of food, do not destroy the work of God. Everything is indeed clean, but it is wrong for anyone to become a stumbling block by eating;

不可为了食物的缘故，而摧毁天主的工程。一切固然都是洁净的，但若人吃了，能使人失足，这为他便是恶事了。

21 it is good not to eat meat or drink wine or do anything that causes your brother to stumble.

更好是不吃肉，不喝酒，不作什么能使你的弟兄跌倒的事。

22 Keep the faith (that) you have to yourself in the presence of God; blessed is the one who does not condemn himself for what he approves.

你有信心，就在天主前为你自己保有罢！那在自己认为可行的事上，问心无愧，才是有福的。

23 But whoever has doubts is condemned if he eats, because this is not from faith; for whatever is not from faith is sin. 5

但谁若怀着疑心吃了，便被判有罪，因为这不是出于信心做的：凡不出于信心做的，就是罪。



Footnotes（注解）

1 [14:1-15:6] Since Christ spells termination of the law, which included observance of specific days and festivals as well as dietary instruction, the jettisoning of long-practiced customs was traumatic for many Christians brought up under the Mosaic code. Although Paul acknowledges that in principle no food is a source of moral contamination (Romans 14:14), he recommends that the consciences of Christians who are scrupulous in this regard be respected by other Christians (Romans 14:21). On the other hand, those who have scruples are not to sit in judgment on those who know that the gospel has liberated them from such ordinances (Romans 14:10). See 1 Cor 8; 10.

2 [5] Since the problem to be overcome was humanity's perverted mind or judgment (Romans 1:28), Paul indicates that the mind of the Christian is now able to function with appropriate discrimination (cf Romans 12:2).

3 [8] The Lord: Jesus, our Master. The same Greek word, kyrios, was applied to both rulers and holders of slaves. Throughout the Letter to the Romans Paul emphasizes God's total claim on the believer; see the note on Romans 1:1.

4 [19] some manuscripts, versions, and church Fathers read,＂We then pursue . . ."; cf Romans 5:1.

5 [23] Whatever is not from faith is sin: Paul does not mean that all the actions of unbelievers are sinful. He addresses himself to the question of intracommunity living. Sin in the singular is the dreadful power described in Romans 5:12-14.

Romans
Chapter 15

1 We who are strong ought to put up with the failings of the weak and not to please ourselves;

我们强壮者，该担待不强壮者的软弱，不可只求自己的喜悦。

2 let each of us please our neighbor for the good, for building up.

我们每人都该求近人的喜悦，使他受益，得以建立，

3 For Christ did not please himself; but, as it is written, ＂The insults of those who insult you fall upon me.＂ 1

因为连基督也没有寻求自己的喜悦，如所记载的：‘辱骂你者的辱骂，都落在我身上。’

4 For whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope.

其实，凡经上所写的，都是为教训我们而写的，为叫我们因着经典上所教训的忍耐和安慰，获得希望。

5 May the God of endurance and encouragement grant you to think in harmony 2 with one another, in keeping with Christ Jesus,

愿赐忍耐和安慰的天主，赏赐你们仿效耶稣基督的榜样，彼此同心合意，

6 that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.

好一心一口光荣我们的主耶稣基督的天主和父。

7 3 Welcome one another, then, as Christ welcomed you, for the glory of God.

为此，你们要为光荣天主而彼此接纳，犹如基督也接纳了你们一样。

8 For I say that Christ became a minister of the circumcised to show God's truthfulness, to confirm the promises to the patriarchs,

我是要说：基督为了彰显天主的真实，成了[割损]的仆役，为实践向先祖们所赐的恩许，

9 but so that the Gentiles might glorify God for his mercy. As it is written: ＂Therefore, I will praise you among the Gentiles and sing praises to your name.＂

而也使外邦人因天主的怜悯而去光荣天主，正如所记载的：‘为此，我要在异民中称赞你，歌颂你的圣名。’

10 And again it says: ＂Rejoice, O Gentiles, with his people.＂ 4

又说：‘异民！你们要和他的百姓一同欢乐！’

11 And again: ＂Praise the Lord, all you Gentiles, and let all the peoples praise him.＂

又说：‘列国万民，请赞美上主！一切民族，请歌颂他！’

12 And again Isaiah says: ＂The root of Jesse shall come, raised up to rule the Gentiles; in him shall the Gentiles hope.＂

依撒意亚又说：‘叶瑟的根苗将要出现，要起来统治外邦人；外邦人都要寄望于他。’

13 May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the holy Spirit.

愿赐望德的天主，因着你们的信心，使你们充满各种喜乐和平安，使你们因着圣神的德能，富于望德。

14 5 I myself am convinced about you, my brothers, that you yourselves are full of goodness, 6 filled with all knowledge, and able to admonish one another.

我的弟兄们，我本人深信你们是充满善意，满备各种知识的，并能彼此劝勉。

15 But I have written to you rather boldly in some respects to remind you, because of the grace given me by God

我给你们写信未免有些大胆，不过我只想唤起你们的回忆，因为天主赐给了我恩宠，

16 to be a minister of Christ Jesus to the Gentiles in performing the priestly service of the gospel of God, so that the offering up of the Gentiles may be acceptable, sanctified by the holy Spirit.

使我为外邦人成了耶稣基督的使臣，天主福音的司祭，好使外邦人经圣神的祝圣，成为可悦纳的祭品。

17 In Christ Jesus, then, I have reason to boast in what pertains to God.

所以对于事奉天主的事，我可以在耶稣基督内夸口，

18 For I will not dare to speak of anything except what Christ has accomplished through me to lead the Gentiles to obedience by word and deed,

因为我不敢提及别的，只说基督借我，以言语，以行动，借着奇迹、异事的能力和天主圣神的德能，所作的使外邦人归顺的事，

19 by the power of signs and wonders, by the power of the Spirit (of God), so that from Jerusalem all the way around to Illyricum 7 I have finished preaching the gospel of Christ.

以致我从耶路撒冷及其四周，直到依里黎苛，传遍了基督的福音；

20 Thus I aspire 8 to proclaim the gospel not where Christ has already been named, so that I do not build on another's foundation,

并且专在没有认识基督的地方传布福音，引以为荣，免得我在别人的基础上建筑，

21 but as it is written: ＂Those who have never been told of him shall see, and those who have never heard of him shall understand.＂ 9

如经上记载的：‘那些关于他没有得到传报的人，必要看见；那些没有听说过的人，必要明了。’

22 That is why I have so often been prevented from coming to you.

这就是我屡次被阻延，不能到你们那里去的缘故。

23 But now, since I no longer have any opportunity in these regions and since I have desired to come to you for many years,

但如今在这一带再没有可传的地方了，而且多年以来，我就有到你们那里去的心愿，

24 I hope to see you in passing as I go to Spain and to be sent on my way there by you, after I have enjoyed being with you for a time.

所以当我往西班牙去的时候，我希望中途能见到你们，得以稍微满足我见你们的心愿，然后由你们送我上道。

25 10 Now, however, I am going to Jerusalem to minister to the holy ones.

不过，现在我要起身往耶路撒冷去，为供应圣徒，

26 For Macedonia and Achaia 11 have decided to make some contribution for the poor among the holy ones in Jerusalem;

因为马其顿和阿哈雅人，甘心乐意为耶路撒冷的贫苦圣徒捐了一笔款项；

27 they decided to do it, and in fact they are indebted to them, for if the Gentiles have come to share in their spiritual blessings, they ought also to serve them in material blessings.

说他们甘心乐意，其实他们是欠他们的债。因为外邦人既分沾了他们的神恩，也就该在物质上扶助他们。

28 So when I have completed this and safely handed over this contribution to them, I shall set out by way of you to Spain;

所以我一办妥了这事，向他们交代了这项捐款以后，便要路过你们那里，往西班牙去。

29 and I know that in coming to you I shall come in the fullness of Christ's blessing.

我知道，我去你们那里，必要满带基督的降福而去。

30 I urge you, (brothers,) by our Lord Jesus Christ and by the love of the Spirit, to join me in the struggle by your prayers to God on my behalf,

弟兄们！我因我们的主耶稣基督，并因圣神的爱，请求你们，以你们为我在天主前的祈祷，与我一起奋斗，

31 that I may be delivered from the disobedient in Judea, and that my ministry for Jerusalem may be acceptable to the holy ones,

使我脱免在犹太地不信者的手，并使我带到耶路撒冷的款项，得蒙圣徒悦纳。

32 so that I may come to you with joy by the will of God and be refreshed together with you.

这样，可使我照天主的旨意，高兴地到你们那里去，同你们一起稍微休息。

33 The God of peace be with all of you. Amen.

愿赐平安的天主与你们众人同在！阿们。



Footnotes(注解)

1 [3] Liberation from the law of Moses does not make the scriptures of the old covenant irrelevant. Much consolation and motivation for Christian living can be derived from the Old Testament, as in the citation from Psalm 69:10. Because this psalm is quoted several times in the New Testament, it has been called indirectly messianic.

2 [5] Think in harmony: a Greco-Roman ideal. Not rigid uniformity of thought and expression but thoughtful consideration of other people's views finds expression here.

3 [7-13] True oneness of mind is found in pondering the ultimate mission of the church: to bring it about that God's name be glorified throughout the world and that Jesus Christ be universally recognized as God's gift to all humanity. Paul here prepares his addressees for the climactic appeal he is about to make.

4 [10] Paul's citation of Deut 32:43 follows the Greek version.

5 [14-33] Paul sees himself as apostle and benefactor in the priestly service of the gospel and so sketches plans for a mission in Spain, supported by those in Rome.

6 [14] Full of goodness: the opposite of what humanity was filled with according to Romans 1:29-30.

7 [19] Illyricum: Roman province northwest of Greece on the eastern shore of the Adriatic.

8 [20] I aspire: Paul uses terminology customarily applied to philanthropists. Unlike some philanthropists of his time, Paul does not engage in cheap competition for public acclaim. This explanation of his missionary policy is to assure the Christians in Rome that he is also not planning to remain in that city and build on other people's foundations (cf 2 Cor 10:12-18). However, he does solicit their help in sending him on his way to Spain, which was considered the limit of the western world. Thus Paul's addressees realize that evangelization may be understood in the broader sense of mission or, as in Romans 1:15, of instruction within the Christian community that derives from the gospel.

9 [21] The citation from Isaiah 52:15 concerns the Servant of the Lord. According to Isaiah, the Servant is first of all Israel, which was to bring the knowledge of Yahweh to the nations. In Romans 9-11 Paul showed how Israel failed in this mission. Therefore, he himself undertakes almost singlehandedly Israel's responsibility as the Servant and moves as quickly as possible with the gospel through the Roman empire.

10 [25-27] Paul may have viewed the contribution he was gathering from Gentile Christians for the poor in Jerusalem (cf 2 Cor 8-9) as a fulfillment of the vision of Isaiah 60:5-6. In confidence that the messianic fulfillment was taking place, Paul stresses in Romans 14-16 the importance of harmonious relationships between Jews and Gentiles.

11 [26] Achaia: the Roman province of southern Greece.

Romans
Chapter 16

1 1 2 I commend to you Phoebe our sister, who is (also) a minister of the church at Cenchreae,

我把我们的姊妹福依贝托给你们，她是耕格勒教会的女执事，

2 that you may receive her in the Lord in a manner worthy of the holy ones, and help her in whatever she may need from you, for she has been a benefactor to many and to me as well.

你们要在主内以相宜于圣者的态度，接待她，如果她在什么事上需要你们的帮助，你们就帮助她，因为她帮助了许多人，也帮助过我。

3 Greet Prisca and Aquila, 3 my co-workers in Christ Jesus,

请问候普黎斯加和阿桂拉，他们是我在基督耶稣内的助手；

4 who risked their necks for my life, to whom not only I am grateful but also all the churches of the Gentiles;

他们为救我，置自己的颈项于度外；不但我应感谢他们，而且连外邦人的众教会也应感谢他们。

5 greet also the church at their house. 4 Greet my beloved Epaenetus, who was the firstfruits in Asia for Christ.

还请问候在他们家中的教会。请问候我可爱的厄派乃托，他是亚细亚归依基督的初果。

6 Greet Mary, who has worked hard for you.

请问候玛利亚，她为你们受了许多劳苦。

7 Greet Andronicus and Junia, 5 my relatives and my fellow prisoners; they are prominent among the apostles and they were in Christ before me.

请问候我的同族和我的同囚者安得洛尼科和犹尼雅，他们在使徒中是有声望的人，并且在我以先归依了基督。

8 Greet Ampliatus, my beloved in the Lord.

请问候在主内我可爱的安仆里雅。

9 Greet Urbanus, our co-worker in Christ, and my beloved Stachys.

请问候我们在基督内的助手吴尔巴诺，和我可爱的斯塔辉。

10 Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus.

请问候为基督受磨难的阿培肋。

11 Greet my relative Herodion. Greet those in the Lord who belong to the family of Narcissus.

请问候阿黎斯托步罗家中的人。请问候我的同族人黑落狄雍；请问候纳尔基索家中归依主的人。

12 Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord.

请问候在主内劳苦的特黎费纳和特黎佛撒。请问候可爱的培尔息，她在主内受了许多劳苦。

13 Greet Rufus, 6 chosen in the Lord, and his mother and mine.

请问候蒙主拣选的鲁富和他的母亲，她也是我的母亲。

14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them.

请问候阿松黎托、弗肋贡、赫尔默斯、帕特洛巴、赫尔玛，和与他们在一起的弟兄们。

15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the holy ones who are with them.

请问候非罗罗哥与犹里雅，乃勒乌和他的姊妹，还有敖林帕和与他们在一起的众圣徒。

16 Greet one another with a holy kiss. All the churches of Christ greet you.

你们要以圣吻彼此请安。基督的众教会都问候你们。

17 7 I urge you, brothers, to watch out for those who create dissensions and obstacles, in opposition to the teaching that you learned; avoid them.

弟兄们，我请求你们提防那些反对你们所学习的教理，而制造纷争和绊脚石的人，你们要远离他们，

18 For such people do not serve our Lord Christ but their own appetites, and by fair and flattering speech they deceive the hearts of the innocent.

因为这些人不是服事我们的主基督，而是服事自己的肚腹，他们以甜言蜜语，迷惑那些诚实人的心灵。

19 For while your obedience is known to all, so that I rejoice over you, I want you to be wise as to what is good, and simple as to what is evil;

你们的服从已传到各处，所以我为你们十分庆幸；但我切愿你们对善事要明智，对于恶事要纯洁无瑕。

20 then the God of peace will quickly crush Satan 8 under your feet. The grace of our Lord Jesus be with you.

赐平安的天主就要迅速地，把撒殚踏碎在你们的脚下。愿我们主耶稣基督的恩宠与你们同在！

21 Timothy, my co-worker, greets you; so do Lucius and Jason and Sosipater, my relatives.

我的助手弟茂德和我的同族路基约，雅松与索息帕特问候你们。

22 I, Tertius, the writer of this letter, greet you in the Lord.

我这执笔写信的特尔爵也在主内问候你们。

23 Gaius, who is host to me and to the whole church, greets you. Erastus, 9 the city treasurer, and our brother Quartus greet you.

我的东主，也是全教会的东主加约，也问候你们；本城的司库厄辣斯托和夸尔托兄弟也问候你们。

24 ) 10【但愿我们的主耶稣基督的恩宠常与你们同在！阿们。】

25 11 Now to him who can strengthen you, according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery kept secret for long ages 12

愿光荣归于天主，他有能力坚固你们，使你们合乎我所传布的福音，和所宣讲的耶稣基督，并合乎所启示的奥秘──这奥秘从永远以来，就是秘而不宣的，

26 but now manifested through the prophetic writings and, according to the command of the eternal God, made known to all nations to bring about the obedience of faith,

现今却彰显了，且按照永恒天主的命令，借着先知的经书，晓谕万民，使他们服从信德。

27 to the only wise God, through Jesus Christ be glory forever and ever. Amen.)

愿光荣赖耶稣基督归于唯一全智的天主，至于无穷之世。阿们。



Footnotes(注解)

1 [1-23] Some authorities regard these verses as a later addition to the letter, but in general the evidence favors the view that they were included in the original. Paul endeavors through the long list of greetings (Romans 16:3-16, 21-23) to establish strong personal contact with congregations that he has not personally encountered before. The combination of Jewish and Gentile names dramatically attests the unity in the gospel that transcends previous barriers of nationality, religious ceremony, or racial status.

2 [1] Minister: in Greek, diakonos; see the note on Philippians 1:1.

3 [3] Prisca and Aquila: presumably the couple mentioned at Acts 18:2; 1 Cor 16:19; 2 Tim 4:19.

4 [5] The church at their house: i.e., that meets there. Such local assemblies (cf 1 Cor 16:19; Col 4:15; Philemon 1:2) might consist of only one or two dozen Christians each. It is understandable, therefore, that such smaller groups might experience difficulty in relating to one another on certain issues. Firstfruits: cf Romans 8:23; 11:16; 1 Cor 16:15.

5 [7] The name Junia is a woman's name. One ancient Greek manuscript and a number of ancient versions read the name "Julia." Most editors have interpreted it as a man's name, Junias.

6 [13] This Rufus cannot be identified to any degree of certainty with the Rufus of Mark 15:21.

7 [17-18] Paul displays genuine concern for the congregations in Rome by warning them against self-seeking teachers. It would be a great loss, he intimates, if their obedience, which is known to all (cf Romans 1:8), would be diluted.

8 [20] This verse contains the only mention of Satan in Romans.

9 [23] This Erastus is not necessarily to be identified with the Erastus of Acts 19:22 or of 2 Tim 4:20.

10 [24] Some manuscripts add, similarly to Romans 16:20, "The grace of our Lord Jesus Christ be with you all. Amen."

11 [25-27] This doxology is assigned variously to the end of Romans 14; 15; 16 in the manuscript tradition. Some manuscripts omit it entirely. Whether written by Paul or not, it forms an admirable conclusion to the letter at this point.

12 [25] Paul's gospel reveals the mystery kept secret for long ages: justification and salvation through faith, with all the implications for Jews and Gentiles that Paul has developed in the letter.