自定义: 简洁
罗3:1
恢
这样，犹太人有什么长处？割礼有什么益处？
和
这样说来，犹太人有什么长处，割礼有什么益处呢？
新
这样说来，犹太人独特的地方在哪里呢？割礼又有什么益处呢？
思
那么，犹太人有什么优点呢？割损又有什么好处呢？
吕
这样说来，犹太人有什么长处？割礼有什么益处呢？
直
因此什么是犹太人的长处？或者什么是割礼的用处呢？
原
Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;
R
What then is the advantage of the Jew? Or what is the profit of the circumcision?
K
What advantage then hath the Jew? or what profit is there of circumcision?
D
What then [is] the superiority of the Jew? or what the profit of circumcision?
Y
What, then, is the superiority of the Jew? or what the profit of the circumcision?
I
What advantage, then, is there in being a Jew, or what value is there in circumcision?
恢
各方面都很多。第一，是神的谕言信托了他们。
和
凡事大有好处，第一是神的圣言交托他们。
新
从各方面来说，的确很多。最重要的，是神的圣言已经托付了他们。
思
从各方面来说，很多：首先，天主的神谕是交托给了他们，
吕
各方面多着呢：第一，上帝的神谕是托付了他们的。
直
…大有好处：每一方面都．因为首先一方面．他们被托付了神的圣言。
原
πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν [γὰρ] ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.
R
Much in every way. First, that they were entrusted with the oracles of God.
K
Much every way: chiefly, because that unto them were committed the oracles of God.
D
Much every way: and first, indeed, that to them were entrusted the oracles of God.
Y
much in every way; for first, indeed, that they were intrusted with the oracles of God;
I
Much in every way! First of all, they have been entrusted with the very words of God.
恢
即便有不信的，这有何妨？难道他们的不信，就废掉神的信么？
和
即便有不信的，这有何妨呢？难道他们的不信，就废掉神的信吗？
新
即使有人不信，又有什么关系呢？难道他们的不信会使神的信实无效吗？
思
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？
吕
就使有取了不信态度的，能怎么样呢？难道他们之不信能废掉上帝之可信靠么？
直
所以又怎样呢？若是有些人不信，难道他们的不信．就废掉神的信吗？
原
τί γάρ; εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;
R
For what if some disbelieved? Shall their unbelief annul the faithfulness of God?
K
For what if some did not believe? shall their unbelief make the faith of God without effect?
D
For what? if some have not believed, shall their unbelief make the faith of God of none effect?
Y
for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless?
I
What if some did not have faith? Will their lack of faith nullify God's faithfulness?
恢
绝对不能！神总是真实的，人都是虚谎的，如经上所记：“好叫你说话的时候，显为公义；被人审判的时候，可以得胜。”
和
断乎不能！不如说，神是真实的，人都是虚谎的。如经上所记：“你责备人的时候，显为公义；被人议论的时候，可以得胜。”
新
绝不可能！神总是诚实的，人却是虚谎的，正如经上所记：“你在话语上，显为公义；你被论断时，必然得胜。”
思
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。’
吕
断乎不能；上帝总是真诚的，虽则人人都撒谎；正如经上所记：“以玫你在你的判语上总得证为对，你在被论断时总必得胜。”
直
绝不能发生
原
μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθὼς γέγραπται, Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαί σε.
R
Absolutely not! But let God be true and every man a liar, as it is written, "That You may be declared righteous in Your words and may overcome when You are judged."
K
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
D
Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.
Y
let it not be! and let God become true, and every man false, according as it hath been written, 'That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'
I
Not at all! Let God be true, and every man a liar. As it is written: "So that you may be proved right when you speak and prevail when you judge."
恢
我且照着人的常话说，我们的不义若显出神的义来，我们要说什么？神降怒，难道是祂不义么？
和
我且照着人的常话说，我们的不义若显出神的义来，我们可以怎么说呢？神降怒，是他不义吗？
新
我且照着人的见解来说，我们的不义若彰显神的义，我们可以说什么呢？难道降怒的神是不义的吗？
思
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──
吕
但是我们的不义倘若证明上帝的义来，那要怎么讲呢？难道说上帝显义怒是不义么？〔我且照人的讲法说话吧〕。
直
然而倘若我们的不义．显出神的义，我们可以怎么说呢？难道那降怒的神不义么？依照人的说法我说
原
εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.
R
But if our unrighteousness commends the righteousness of God, what shall we say? Is the God who inflicts wrath unrighteous? I speak according to man.
K
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
D
But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.
Y
And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)
I
But if our unrighteousness brings out God's righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.)
恢
绝对不是！若是这样，神怎能审判世界？
和
断乎不是！若是这样，神怎能审判世界呢？
新
绝对不是！如果是这样，神怎能审判世界呢？
思
绝对不是！如果天主不义，他将怎样审判世界呢？
吕
断乎不是；如果这样，上帝怎能审判世界呢？
直
断乎不是！否则神如何审判世界呢？
原
μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;
R
Absolutely not! Otherwise how shall God judge the world?
K
God forbid: for then how shall God judge the world?
D
Far be the thought: since how shall God judge the world?
Y
let it not be! since how shall God judge the world?
I
Certainly not! If that were so, how could God judge the world?
恢
但神的真实，若因我的虚谎，越发洋溢出祂的荣耀，为什么我还受审判像罪人一样？
和
若神的真实，因我的虚谎越发显出他的荣耀，为什么我还受审判，好像罪人呢？
新
但是神的诚实，如果因我的虚谎而更加显出他的荣耀来，为什么我还要像罪人一样受审判呢？
思
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？
吕
但上帝的真实如果因我的虚假越发彰显他的荣耀来，为什么我还被断为罪人呢？
直
且若神的真实，因我的虚谎使他的尊荣更加荣耀，为什么我还好像罪人受审判呢？
原
εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;
R
But if the truthfulness of God has abounded in my lie unto His glory, why still am I also being judged as a sinner?
K
For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
D
For if the truth of God, in my lie, has more abounded to his glory, why yet am *I* also judged as a sinner?
Y
for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?
I
Someone might argue, "If my falsehood enhances God's truthfulness and so increases his glory, why am I still condemned as a sinner?"
恢
为什么不说，让我们作恶以成善？这是我们所受的毁谤，也是有些人硬说我们有这话。这等人受审判是该当的。
和
为什么不说，我们可以作恶以成善呢？这是毁谤我们的人说我们有这话。这等人定罪是该当的。
新
为什么不说：“我们去作恶以成善吧！”（有人毁谤我们，说我们讲过这话。）这种人被定罪是理所当然的。
思
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。
吕
难道要说：‘让我们作恶，使善来到’么？〔这是我们所受的毁谤；有人说我们曾说了这话〕：这样辩论的人之受定罪、是该当的。
直
且这不正如我们被诽谤、如同他们有些人说：我们说“让我们做恶，使得善发生呢？”他们的审判是应得的。
原
καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακά, ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.
R
And why not say (as we are slanderously charged and as some affirm that we say), Let us do evil that good may come? whose judgment is just.
K
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
D
and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.
Y
and not, as we are evil spoken of, and as certain affirm us to say -- 'We may do the evil things, that the good ones may come?' whose judgment is righteous.
I
Why not say--as we are being slanderously reported as saying and as some claim that we say--"Let us do evil that good may result"? Their condemnation is deserved.
恢
这却怎么样？我们比他们强么？绝对没有！因我们已经指控，犹太人和希利尼人都在罪之下，
和
这却怎么样呢？我们比他们强吗？决不是的！因我们已经证明：犹太人和希腊人都在罪恶之下。
新
那又怎么样呢？我们比他们强吗？绝不是的。因为我们已经控诉过，无论是犹太人或是希腊人，都在罪恶之下，
思
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，
吕
这却怎么样呢？我们犹太人比他们外国人强么？完全不是。我们已经起诉：万人都在罪之下，不但希利尼人，犹太人也在内；
直
所以怎么样呢？我们较好吗？决不是的！因为我们已经指证犹太人和希腊人．都在罪恶之下。
原
Τί οὖν; προεχόμεθα; οὐ πάντως· προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι,
R
What then? Are we better? Not at all! For we have previously charged both Jews and Greeks that they are all under sin,
K
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
D
What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:
Y
What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,
I
What shall we conclude then? Are we any better ? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin.
恢
就如经上所记：“没有义人，连一个也没有，
和
就如经上所记：“没有义人，连一个也没有；
新
正如经上所说：“没有义人，连一个也没有，
思
正如经上所载：‘没有义人，连一个也没有；
吕
正如经上所记：“没有义人，一个也没有；
直
如同经上记载：没有义人，连一个也没有。
原
καθὼς γέγραπται ὅτι Οὐκ ἔστιν δίκαιος οὐδὲ εἷς,
R
Even as it is written, "There is none righteous, not even one;
K
As it is written, There is none righteous, no, not one:
D
according as it is written, There is not a righteous [man], not even one;
Y
according as it hath been written -- 'There is none righteous, not even one;
I
As it is written: "There is no one righteous, not even one;
恢
没有明白的，没有寻求神的；
和
没有明白的，没有寻求神的；
新
没有明白的，没有寻求神的；
思
没有一个明智人，没有寻觅天主的人；
吕
没有晓悟的，没有寻求上帝的；
直
没有明白的人；没有寻找神的人；
原
οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν.
R
There is none who understands, there is none who seeks out God.
K
There is none that understandeth, there is none that seeketh after God.
D
there is not the [man] that understands, there is not one that seeks after God.
Y
There is none who is understanding, there is none who is seeking after God.
I
there is no one who understands, no one who seeks God.
恢
都是偏离正路，一同变为无用；没有行善的，连一个也没有。
和
都是偏离正路，一同变为无用。没有行善的，连一个也没有。
新
人人都偏离了正道，一同变成污秽；没有行善的，连一个也没有。
思
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；
吕
他们都偏离了正路，一同变为无用；没有以慈惠待人的，连一个也没有；
直
所有人都转离开，一起被变为没用的。没有行善的，连一个也没有。
原
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν ὁ ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός.
R
All have turned aside; together they have become useless; there is none who does good; there is not so much as one.
K
They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
D
All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one:
Y
All did go out of the way, together they became unprofitable, there is none doing good, there is not even one.
I
All have turned away, they have together become worthless; there is no one who does good, not even one."
恢
他们的喉咙是敞开的坟墓，他们用舌头弄诡诈，嘴唇里有虺蛇的毒气，
和
他们的喉咙是敞开的坟墓，他们用舌头弄诡诈，嘴唇里有虺蛇的毒气，
新
他们的喉咙是敞开的坟墓，他们用舌头弄诡诈，他们嘴里有虺蛇的毒，
思
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；
吕
他们的喉咙是敝开的墓；他们用舌头弄欺诈；他们嘴唇下有虺蛇之毒气；
直
他们的喉咙是敞开的坟墓，借他们舌头弄诡诈，有虺蛇的毒液在他们嘴唇里；
原
τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν·
R
Their throat is an opened grave; with their tongues they practiced deceit; the poison of asps is under their lips;
K
Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
D
their throat is an open sepulchre; with their tongues they have used deceit; asps' poison [is] under their lips:
Y
A sepulchre opened is their throat; with their tongues they used deceit; poison of asps is under their lips.
I
Their throats are open graves; their tongues practice deceit. "The poison of vipers is on their lips."
恢
他们满口是咒骂苦毒；
和
满口是咒骂苦毒；
新
满口是咒骂和恶毒；
思
他们满口是咒言与毒语；
吕
他们的口满了咒骂和苦恨；
直
他们的口…咒骂和苦毒。充满
原
ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει,
R
Whose mouth is full of cursing and bitterness.
K
Whose mouth is full of cursing and bitterness:
D
whose mouth is full of cursing and bitterness;
Y
Whose mouth is full of cursing and bitterness.
I
Their mouths are full of cursing and bitterness.
恢
杀人流血，他们的脚飞跑，
和
杀人流血，他们的脚飞跑，
新
为了杀人流血，他们的脚步飞快，
思
他们的脚急于倾流人血；
吕
他们的脚飞快、要流人的血；
直
他们的脚飞快．为要流人的血，
原
ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,
R
Swift are their feet to shed blood,
K
Their feet are swift to shed blood:
D
swift their feet to shed blood;
Y
Swift are their feet to shed blood.
I
Their feet are swift to shed blood;
恢
在他们所经过的路上，遍行毁坏和祸害，
和
所经过的路，便行残害暴虐的事；
新
在经过的路上留下毁灭和悲惨。
思
在他们的行径上只有蹂躝与困苦；
吕
他们所经过的路、都使人受残害和灾难；
直
…是毁坏和悲惨的事。在他们的道路上
原
σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,
R
Destruction and misery are in their ways,
K
Destruction and misery are in their ways:
D
ruin and misery [are] in their ways,
Y
Ruin and misery are in their ways.
I
ruin and misery mark their ways,
恢
平安的路，他们未曾知道；
和
平安的路，他们未曾知道；
新
和睦之道，他们不晓得，
思
和平的道路，他们不认识；
吕
平安的路、他们不知道；
直
且平安的路，他们未曾知道；
原
καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.
R
And the way of peace they have not known.
K
And the way of peace have they not known:
D
and way of peace they have not known:
Y
And a way of peace they did not know.
I
and the way of peace they do not know."
恢
他们眼中不怕神。”
和
他们眼中不怕神。”
新
他们的眼中也不怕神。”
思
他们的眼中，没有敬畏天主之情。’
吕
他们眼中、并没有敬畏上帝的心。”
直
…没有对神的畏惧。在他们眼中
原
οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.
R
There is no fear of God before their eyes."
K
There is no fear of God before their eyes.
D
there is no fear of God before their eyes.
Y
There is no fear of God before their eyes.'
I
There is no fear of God before their eyes.
恢
我们晓得律法上的话，都是对律法以下之人说的，好堵住各人的口，叫普世的人都伏在神的审判之下。
和
我们晓得律法上的话，都是对律法以下之人说的，好塞住各人的口，叫普世的人都伏在神审判之下。
新
然而我们晓得，凡律法所说的，都是对在律法之下的人说的，好让每一个人都没有话可讲，使全世界的人都伏在神的审判之下。
思
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，
吕
我们晓得、律法无论说什么，都是向律法以内的人讲的，好堵住每一个人的口，使全世界的人都伏在上帝审判之下；
直
然而我们晓得．凡是律法所说的．是对律法以下之人说的，为要各人的口被堵住，且…交帐。普世人人都向神
原
Οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ·
R
Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be stopped and all the world may fall under the judgment of God;
K
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
D
Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.
Y
And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;
I
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
恢
因为凡属肉体的人，都不能本于行律法在神面前得称义，因为律法本是叫人知罪。
和
所以凡有血气的，没有一个因行律法能在神面前称义，因为律法本是叫人知罪。
新
没有一个人可以靠行律法，在神面前得称为义，因为借着律法，人对于罪才有充分地认识。
思
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。
吕
所以血肉之人在上帝面前、都不能由律法上的行为得称为义：因为由于律法、人才认识罪。
直
所以借着行律法．…没有能称义，凡有血气的在祂面前，因为对罪的认识借着律法而来。
原
διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
R
Because out of the works of the law no flesh shall be justified before Him; for through the law is the clear knowledge of sin.
K
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
D
Wherefore by works of law no flesh shall be justified before him; for by law [is] knowledge of sin.
Y
wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.
I
Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.
恢
但如今神的义在律法以外已经显明出来，有律法和申言者为证，
和
但如今，神的义在律法以外已经显明出来，有律法和先知为证。
新
现在，有律法和先知的话可以证明：神的义在律法之外已经显明出来，
思
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：
吕
但如今呢、上帝救人的义已在律法以外显明出来了，是律法和神言人们所见证的；
直
但是如今在律法以外，神的义已经被显明，被律法和先知所证明；
原
Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
R
But now, apart from the law, the righteousness of God has been manifested, witness being borne to it by the Law and the Prophets;
K
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
D
But now without law righteousness of God is manifested, borne witness to by the law and the prophets;
Y
And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets,
I
But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
恢
就是神的义，借着信耶稣基督，归与一切信的人，并没有分别。
和
就是神的义，因信耶稣基督加给一切相信的人，并没有分别。
新
就是神的义，因着信耶稣基督，毫无区别地临到所有信的人。
思
就是天主的正义，因对耶稣基督的信德，亳无区别地，赐给了凡信仰的人，
吕
然而上帝救人的义、却是凭着那信耶稣基督的心、加给一切信的人的；并没有区别：
直
神的义，借着信耶稣基督．到一切相信的人身上。没有分别，
原
δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή,
R
Even the righteousness of God through the faith of Jesus Christ to all those who believe, for there is no distinction;
K
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
D
righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;
Y
and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,
I
This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
恢
因为众人都犯了罪，亏缺了神的荣耀，
和
因为世人都犯了罪，亏缺了神的荣耀，
新
因为人人都犯了罪，亏缺了神的荣耀，
思
因为所有的人都犯了罪，都失掉了天主的光荣，
吕
因为万人都犯了罪，都亏缺了上帝的荣耀，
直
因为所有人都犯了罪，且亏缺神的荣耀；
原
πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ
R
For all have sinned and fall short of the glory of God,
K
For all have sinned, and come short of the glory of God;
D
for all have sinned, and come short of the glory of God;
Y
for all did sin, and are come short of the glory of God --
I
for all have sinned and fall short of the glory of God,
恢
但因神的恩典，借着在基督耶稣里的救赎，就白白地得称义。
和
如今却蒙神的恩典，因基督耶稣的救赎，就白白地称义。
新
但他们却因着神的恩典，借着在基督耶稣里的救赎，就白白地称义。
思
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。
吕
都因上帝恩惠中白白的典、凭着那在基督耶稣里的赎放、得称为义。
直
…就不用代价被称为义。因祂的恩典，借着在基督耶稣里的救赎，
原
δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ·
R
Being justified freely by His grace through the redemption which is in Christ Jesus;
K
Being justified freely by his grace through the redemption that is in Christ Jesus:
D
being justified freely by his grace through the redemption which [is] in Christ Jesus;
Y
being declared righteous freely by His grace through the redemption that is in Christ Jesus,
I
and are justified freely by his grace through the redemption that came by Christ Jesus.
恢
神摆出基督耶稣作平息处，是凭着祂的血，借着人的信，为要在神以宽容越过人先时所犯的罪上，显示祂的义；
和
神设立耶稣作挽回祭，是凭着耶稣的血，借着人的信，要显明神的义。因为他用忍耐的心，宽容人先时所犯的罪，
新
神设立了耶稣为赎罪祭（“赎罪祭”原文作“蔽罪所”），是凭着他的血，借着人的信，为的是要显明神的义；因为神用忍耐的心宽容了人从前所犯的罪，
思
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，
吕
这耶稣、上帝显然立为除罪法，凭着人的信、本着耶稣（希腊文：他）的血、来做上帝（希腊文：他）救人之义的明证。因为上帝用他的宽容、对人先时所犯的罪过都不追究，
直
神公布他作救赎的方法，通过信，凭着他
原
ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ [τῆς] πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
R
Whom God set forth as a propitiation place through faith in His blood, for the demonstrating of His righteousness, in that in His forbearance God passed over the sins that had previously occurred,
K
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
D
whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;
Y
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
I
God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished--
恢
为着在今时显示祂的义，使祂能是义的，也能称那以信耶稣为本的人为义。
和
好在今时显明他的义，使人知道他自己为义，也称信耶稣的人为义。
新
好在现今显明他的义，使人知道他自己为义，又称信耶稣的人为义。
思
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。
吕
好在现今的时期做他救人之义的明证，来显明他自己的义，也是叫信耶稣的人得以称义的。
直
在神的忍耐中，为要…显明他的义，在现在这时刻．就是他自己为义，且那信耶稣的人也为义。
原
ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.
R
With a view to the demonstrating of His righteousness in the present time, so that He might be righteous and the One who justifies him who is of the faith of Jesus.
K
To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
D
for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus.
Y
for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus.
I
he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.
恢
既是这样，哪里有可夸的？完全没有了！借着什么律？借着行的律么？不是，乃是借着信的律。
和
既是这样，哪里能夸口呢？没有可夸的了。用何法没有的呢？是用立功之法吗？不是，乃用信主之法。
新
这样，有什么可夸的呢？没有可夸的了。凭什么准则说没有的呢？凭行为吗？不是的，而是以信心为准则说的。
思
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，
吕
那么可夸口的在哪里呢？绝无可夸之余地了。这无可夸是凭着什么法呢？凭着行为的法么？不，乃是凭着信的法。
直
所以那里能夸口呢？已被除去了。借着哪种方法呢？用功德吗？不是，而是借信的原则。
原
Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.
R
Where then is boasting? It is excluded. Through what kind of law? That of works? No, but through the law of faith.
K
Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
D
Where then [is] boasting? It has been excluded. By what law? of works? Nay, but by law of faith;
Y
Where then is the boasting? it was excluded; by what law? of works? no, but by a law of faith:
I
Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith.
恢
因为我们算定了，人得称义是借着信，与行律法无关。
和
所以（有古卷作“因为”）我们看定了，人称义是因着信，不在乎遵行律法。
新
因为我们认定，人称义是由于信，并不是靠行律法。
思
因为我们认为人的成义，是借信德，而不在于遵行法律。
吕
因为我们认定、人称义是因着信，不在乎律法上的行为。
直
因为我们算定．人称义因着信，和遵行律法无关。
原
λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
R
For we account that a man is justified by faith apart from the works of the law.
K
Therefore we conclude that a man is justified by faith without the deeds of the law.
D
for we reckon that a man is justified by faith, without works of law.
Y
therefore do we reckon a man to be declared righteous by faith, apart from works of law.
I
For we maintain that a man is justified by faith apart from observing the law.
恢
难道神只是犹太人的神么？不也是外邦人的么？是的，也是外邦人的；
和
难道神只作犹太人的神吗？不也是作外邦人的神吗？是的，也作外邦人的神。
新
难道神只是犹太人的神吗？不也是外族人的神吗？是的，他也是外族人的神。
思
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！
吕
难道上帝只是犹太人的上帝么？不也是外国人的上帝么？是的，也是外国人的上帝，
直
或是神只是犹太人的吗？不也是外邦人的吗？是的，也是外邦人的。
原
ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,
R
Or is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also,
K
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
D
Is [God] the God of Jews only? is he not of [the] nations also? Yea, of nations also:
Y
The God of Jews only is He, and not also of nations?
I
Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,
恢
神既是一位，祂就要本于信称那受割礼的为义，也要借着信称那未受割礼的为义。
和
神既是一位，他就要因信称那受割礼的为义，也要因信称那未受割礼的为义。
新
神既然只有一位，他就以信为准则称受割礼的为义，也要以信为准则称没有受割礼的为义。
思
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。
吕
因为上帝只有一位。他要因人的信称受割礼为义，也要凭着人的信称没受割礼为义。
直
的确神是一位，他因信称受割礼的人为义，且借着信
原
εἴπερ εἷς ὁ θεὸς ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
R
If indeed God is one, who will justify the circumcision out of faith and the uncircumcision through faith.
K
Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
D
since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by faith.
Y
yes, also of nations; since one is God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.
I
since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
恢
这样，我们借着信使律法失效么？绝对不是！反而坚固了律法。
和
这样，我们因信废了律法吗？断乎不是！更是坚固律法。
新
这样说来，我们以信废掉了律法吗？绝对不是，倒是巩固了律法。
思
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。
吕
这样，我们是凭着信废掉律法么？断乎不是；我们倒是叫律法立定呢。
直
那么我们…废了律法吗？因信．断乎不是！而更是坚固律法。
原
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο· ἀλλὰ νόμον ἱστάνομεν.
R
Do we then make the law of no effect through faith? Absolutely not! Rather, we establish the law.
K
Do we then make void the law through faith? God forbid: yea, we establish the law.
D
Do we then make void law by faith? Far be the thought: [no,] but we establish law.
Y
Law then do we make useless through the faith? let it not be! yea, we do establish law.
I
Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.
|
|
