自定义: 简洁
罗4:1
恢
这样，我们可说我们的祖宗亚伯拉罕照着肉体得了什么？
和
如此说来，我们的祖宗亚伯拉罕凭着肉体得了什么呢？
新
那么，论到在血统（“血统”原文作“肉身”）上作我们祖先的亚伯拉罕所经验的，我们可以说什么呢？
思
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？
吕
这样，关于那按肉身做我们先祖的亚伯拉罕、我们要怎甚说呢？
直
那么…我们会说什么呢？我们的祖宗亚伯拉罕按着肉体
原
Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα;
R
What then shall we say that Abraham our forefather according to the flesh has found?
K
What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
D
What shall we say then that Abraham our father according to flesh has found?
Y
What, then, shall we say Abraham our father, to have found, according to flesh?
I
What then shall we say that Abraham, our forefather, discovered in this matter?
恢
倘若亚伯拉罕是本于行为得称义，就有可夸的，只是在神面前并无可夸。
和
倘若亚伯拉罕是因行为称义，就有可夸的，只是在神面前并无可夸。
新
亚伯拉罕若是因行为称义，就有可夸的，只是不能在神面前夸口。
思
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，
吕
倘若亚伯拉罕是由于行为而得称义，他就有可夸了，可不是在上帝面前有可夸啊。
直
因为倘若亚伯拉罕因行为称义，就有可夸的；然而不是在神面前。
原
εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα, ἀλλ᾽ οὐ πρὸς θεόν.
R
For if Abraham was justified out of works, he has something to boast in, but not before God.
K
For if Abraham were justified by works, he hath whereof to glory; but not before God.
D
For if Abraham has been justified on the principle of works, he has whereof to boast: but not before God;
Y
for if Abraham by works was declared righteous, he hath to boast -- but not before god;
I
If, in fact, Abraham was justified by works, he had something to boast about--but not before God.
恢
原来经上说什么？说，“亚伯拉罕信神，这就算为他的义。”
和
经上说什么呢？说：“亚伯拉罕信神，这就算为他的义。”
新
经上怎么样说呢？“亚伯拉罕信神，这就算为他的义。”
思
因为经上说：‘亚巴郎信了天主，天主就以此算为他的正义。’
吕
因为经上怎么说呢？“亚伯拉罕信上帝，这就算为他的义了。”
直
因为圣经说什么呢？“而亚伯拉罕相信神，这就算作他的义。”
原
τί γὰρ ἡ γραφὴ λέγει; Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
R
For what does the Scripture say? "And Abraham believed God, and it was accounted to him as righteousness."
K
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
D
for what does the scripture say? And Abraham believed God, and it was reckoned to him as righteousness.
Y
for what doth the writing say? 'And Abraham did believe God, and it was reckoned to him -- to righteousness;'
I
What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness."
恢
作工的得工价，不是照着恩典，乃是照着所该得者算的。
和
作工的得工价，不算恩典，乃是该得的；
新
作工的得工资，不算是恩典，是他应得的。
思
给工作的人工资，不算是恩惠，而是还债；
吕
工钱给作工的人、原不是按恩惠、而是按‘该得’算的；
直
且工价给做工的，不算是借着恩典
原
τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα,
R
Now to the one who works, his wages are not accounted according to grace, but according to what is due.
K
Now to him that worketh is the reward not reckoned of grace, but of debt.
D
Now to him that works the reward is not reckoned as of grace, but of debt:
Y
and to him who is working, the reward is not reckoned of grace, but of debt;
I
Now when a man works, his wages are not credited to him as a gift, but as an obligation.
恢
惟有不作工，只信靠那称不虔者为义之神的，他的信就算为他的义。
和
惟有不作工的，只信称罪人为义的神，他的信就算为义。
新
可是，那不作工而只信那称不敬虔的人为义的神的，他的信就算为义了。
思
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。
吕
而对那没有作工、只信那称不虔之人为义的、他的信就算为他的义了。”
直
然而那不做工的，却相信那使不敬虔的人称义的，他的信就算作义。
原
τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην·
R
But to the one who does not work, but believes on Him who justifies the ungodly, his faith is accounted as righteousness.
K
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
D
but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.
Y
and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness:
I
However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness.
恢
正如大卫也称那在行为以外，蒙神算为义的人为有福的：
和
正如大卫称那在行为以外蒙神算为义的人是有福的。
新
大卫也是这样说，那不靠行为而蒙神算为义的人是有福的！
思
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：
吕
正如大卫也称那在行为以外蒙上帝算为义的人为有福；
直
正如大卫也说到…人的祝福，那…神算为义的在行为以外
原
καθάπερ καὶ Δαυὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων,
R
Even as David also speaks blessing on the man to whom God accounts righteousness apart from works:
K
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
D
Even as David also declares the blessedness of the man to whom God reckons righteousness without works:
Y
even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:
I
David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works:
恢
“不法得赦免，罪得遮盖的人，是有福的。
和
他说：“得赦免其过、遮盖其罪的，这人是有福的；
新
“过犯得蒙赦免，罪恶得到遮盖的人，是有福的；
思
‘罪恶蒙赦免，过犯得遮掩的人，是有福的；
吕
他说：“其不法行为蒙赦免、其罪得掩没的、有福啊！
直
“是有福的。那他们的过犯被赦免、且他们的罪恶被遮盖的人们
原
Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι·
R
"Blessed are they whose lawlessnesses have been forgiven, and whose sins have been covered over.
K
Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
D
Blessed [they] whose lawlessnesses have been forgiven, and whose sins have been covered:
Y
'Happy they whose lawless acts were forgiven, and whose sins were covered;
I
Blessed are they whose transgressions are forgiven, whose sins are covered.
恢
主绝不算为有罪的人，是有福的。”
和
主不算为有罪的，这人是有福的。”
新
主不算为有罪的，这人是有福的。”
思
上主不归咎于他的人，是有福的。’
吕
主决不算他为有罪的、这人有福啊！”
直
…人是有福的。那主不数算他的罪过的
原
μακάριος ἀνὴρ οὗ οὐ μὴ λογίσηται κύριος ἁμαρτίαν.
R
Blessed is the man to whom the Lord shall by no means account sin."
K
Blessed is the man to whom the Lord will not impute sin.
D
blessed [the] man to whom [the] Lord shall not at all reckon sin.
Y
happy the man to whom the Lord may not reckon sin.'
I
Blessed is the man whose sin the Lord will never count against him."
恢
如此，这称为有福的福是单加给受割礼的人，还是也加给未受割礼的人？因我们说，亚伯拉罕的信，就算为他的义，
和
如此看来，这福是单加给那受割礼的人吗？不也是加给那未受割礼的人吗？因我们所说，亚伯拉罕的信，就算为他的义。
新
这样看来，那有福的人，是指受割礼的呢，还是指没有受割礼的呢？因为我们说：“亚伯拉罕的信算为他的义。”
思
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。”
吕
如此看来，这称为有福、是指着受割礼的人呢？还是也指着没受割礼的人呢？我们说：“亚伯拉罕的信是算为义。”
直
所以这个祝福．临到那受割礼的人，或者也到那未受割礼的人吧?因我们所说，那信就算为亚伯拉罕的义。
原
ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ, Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
R
Is this blessing then upon the circumcision only, or also upon the uncircumcision? For we say, Faith was accounted to Abraham as righteousness.
K
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
D
[Does] this blessedness then [rest] on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.
Y
Is this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?
I
Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham's faith was credited to him as righteousness.
恢
是怎么算的？是在他受割礼的时候，还是在他未受割礼的时候？不是在受割礼的时候，乃是在未受割礼的时候。
和
是怎么算的呢？是在他受割礼的时候呢？是在他未受割礼的时候呢？不是在受割礼的时候，乃是在未受割礼的时候。
新
那么，是怎样算的呢？是在他受割礼以后呢，还是在他受割礼之前呢？不是在他受割礼以后，而是在他受了割礼以前。
思
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呢？不是在他受割损以后，而是在他未受割损的时候。
吕
那么是怎么算呢？是在受割礼时候呢？还是在没受割礼时候呢？不是在受割礼时候，乃是在没受割礼时候啊。
直
那么是怎么算的呢？是在他受割礼之时，或在他未受割礼时呢？不是在受割礼之时，而是在未受割礼时。
原
πῶς οὖν ἐλογίσθη; ἐν περιτομῇ ὄντι ἢ ἐν ἀκροβυστίᾳ; οὐκ ἐν περιτομῇ ἀλλ᾽ ἐν ἀκροβυστίᾳ·
R
How then was it accounted? While he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
K
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
D
How then has it been reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Y
how then was it reckoned? he being in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision;
I
Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before!
恢
并且他受了割礼的记号，作他未受割礼时那信之义的印记，叫他作一切未受割礼而信之人的父，使他们也算为义；
和
并且他受了割礼的记号，作他未受割礼的时候因信称义的印证，叫他作一切未受割礼而信之人的父，使他们也算为义；
新
他领受了割礼为记号，作他受割礼之前因信称义的印证，使他作所有没有受割礼而信之人的父，使他们也被算为义；
思
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；
吕
他领受了割礼为象征，像没受割礼时因信而称的义的印记，好使他做一切没受割礼而信的人的父，〔叫义人可以算为他们的〕，
直
并且他接受了割礼的记号，他未受割礼时信的义的印记，为了他成为…父，所有未受割礼而信的人的．使得他们
原
καὶ σημεῖον ἔλαβεν περιτομῆς σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι᾽ ἀκροβυστίας, εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην,
R
And he received the sign of circumcision, a seal of the righteousness of the faith which he had while in uncircumcision, that he might be the father of all those in uncircumcision who believe, that righteousness might be accounted to them also,
K
And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
D
And he received [the] sign of circumcision [as] seal of the righteousness of faith which [he had] being in uncircumcision, that he might be [the] father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;
Y
and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them,
I
And he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them.
恢
又作受割礼之人的父，就是那些不但受割礼，并且照我们祖宗亚伯拉罕，未受割礼时之信的脚踪而行的人。
和
又作受割礼之人的父，就是那些不但受割礼，并且按我们的祖宗亚伯拉罕，未受割礼而信之踪迹去行的人。
新
又作受割礼之人的父，就是作那些不仅受割礼，并且照着我们祖宗亚伯拉罕未受割礼时就信的那脚踪而行之人的父。
思
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。
吕
又做受割礼的人的父，做那些不但受割礼、并且照我们祖宗亚伯拉罕没受割礼时的信心之脚踪而按规矩行的人的父。
直
又作受割礼之人的父，就是那些不但只是受割礼，并且也跟随…踪迹的人。…未受割礼而信的我们的祖宗亚伯拉罕
原
καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ.
R
And the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
K
And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
D
and father of circumcision, not only to those who are of [the] circumcision, but to those also who walk in the steps of the faith, during uncircumcision, of our father Abraham.
Y
and father of circumcision to those not of circumcision only, but who also walk in the steps of the faith, that is in the uncircumcision of our father Abraham.
I
And he is also the father of the circumcised who not only are circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
恢
因为神应许亚伯拉罕，或他的后裔，必得承受世界，不是借着律法，乃是借着信的义。
和
因为神应许亚伯拉罕和他后裔必得承受世界，不是因律法，乃是因信而得的义。
新
原来神给亚伯拉罕和他后裔承受世界的应许，并不是因着律法，而是借着因信而来的义。
思
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，
吕
向亚伯拉罕或他后裔发的那应许、使他承受得世界为产业的、并不是凭着律法，乃是凭着信心而称的义。
直
因为…不是借着律法这应许临到亚伯拉罕或者他后裔的，就是他是承继世界的人，而是借着信心的义。
原
Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως.
R
For it was not through the law that the promise was made to Abraham or to his seed that he would be the heir of the world, but through the righteousness of faith.
K
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
D
For [it was] not by law that the promise was to Abraham, or to his seed, that he should be heir of [the] world, but by righteousness of faith.
Y
For not through law is the promise to Abraham, or to his seed, of his being heir of the world, but through the righteousness of faith;
I
It was not through law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith.
恢
若是本于律法的，才得为后嗣，信就成了虚空，应许也就失效了。
和
若是属乎律法的人才得为后嗣，信就归于虚空，应许也就废弃了。
新
如果属于律法的人才能成为后嗣，信就没有作用，应许也就落空了。
思
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，
吕
假使本着律法的人才是承受产业的，那么信就落了空，应许也就失效了。
直
因为若是那属乎律法的人才得为承受产业的，信就归于虚空，应许也就被废弃了。
原
εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία·
R
For if those of the law are heirs, faith has been made void and the promise has been annulled;
K
For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
D
For if they which [are] of law be heirs, faith is made vain, and the promise made of no effect.
Y
for if they who are of law are heirs, the faith hath been made void, and the promise hath been made useless;
I
For if those who live by law are heirs, faith has no value and the promise is worthless,
恢
因为律法是惹动忿怒的；哪里没有律法，哪里就没有过犯。
和
因为律法是惹动忿怒的（或作“叫人受刑的”），哪里没有律法，那里就没有过犯。
新
因为律法带来刑罚，没有律法，就没有违背律法的事。
思
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。
吕
因为律法能使上帝的义怒起作用；哪里没有律法，哪里就没有犯法的事。
直
因为律法惹动忿怒的；而那里没有律法，就没有过犯。
原
ὁ γὰρ νόμος ὀργὴν κατεργάζεται· οὗ δὲ οὐκ ἔστιν νόμος οὐδὲ παράβασις.
R
For the law works out wrath; but where there is no law, neither is there transgression.
K
Because the law worketh wrath: for where no law is, there is no transgression.
D
For law works wrath; but where no law is neither [is there] transgression.
Y
for the law doth work wrath; for where law is not, neither is transgression.
I
because law brings wrath. And where there is no law there is no transgression.
恢
所以人得为后嗣是本于信，为要照着恩，使应许定然归给一切后裔，不但归给那本于律法的，也归给那本于亚伯拉罕之信的。
和
所以人得为后嗣是本乎信，因此就属乎恩，叫应许定然归给一切后裔，不但归给那属乎律法的，也归给那效法亚伯拉罕之信的。
新
所以，成为后嗣是因着信，为的是要按着神的恩典，使给所有后裔的应许坚定不移，不但临到那属于律法的人，也临到那效法亚伯拉罕而信的人。亚伯拉罕在神面前作我们众人的父，
思
为此，一切都是由于信德，为的是一切都本着恩宠，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，因为他是我们众人的父亲，
吕
就是因为这个缘故、所以才本着信、要使应许确定，按照恩典、给予一切后裔，不但给予那本着律法的人，也给予那本着亚伯拉罕之信的人。
直
因此出自信心，以致属乎恩典，使应许一定是．归给一切后裔；不但只是归给那属乎律法的，也是归给那出自亚伯拉罕之信的。他是我们所有人的父，
原
διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ, ὅς ἐστιν πατὴρ πάντων ἡμῶν,
R
Therefore the inheritance is out of faith that it might be according to grace, so that the promise may be certain to all the seed, not to that which is of the law only, but also to that which is of the faith of Abraham, who is the father of us all
K
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
D
Therefore [it is] on the principle of faith, that [it might be] according to grace, in order to the promise being sure to all the seed, not to that only which [is] of the law, but to that also which [is] of Abraham's faith, who is father of us all,
Y
Because of this it is of faith, that it may be according to grace, for the promise being sure to all the seed, not to that which is of the law only, but also to that which is of the faith of Abraham,
I
Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring--not only to those who are of the law but also to those who are of the faith of Abraham. He is the father of us all.
恢
亚伯拉罕在他所信那叫死人复活，又称无为有的神面前，是我们众人的父，如经上所记：“我已经立你作多国的父。”
和
亚伯拉罕所信的，是那叫死人复活、使无变为有的神，他在主面前作我们世人的父。如经上所记：“我已经立你作多国的父。”
新
如经上所记：“我已经立了你作万国的父。”他所信的，是叫死人得生命、使无变为有的神。
思
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。
吕
在亚伯拉罕所信的上帝面前，就是那能叫死人活、能呼叫不存在的成为存在者、面前，亚伯拉罕是我众人的父；正如经上所记：“我立了你做许多邦国的父”。
直
如同
原
καθὼς γέγραπται ὅτι Πατέρα πολλῶν ἐθνῶν τέθεικά σε, κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα·
R
(As it is written, "I have appointed you a father of many nations") in the sight of God whom he believed, who gives life to the dead and calls the things not being as being.
K
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
D
(according as it is written, I have made thee father of many nations,) before the God whom he believed, who quickens the dead, and calls the things which be not as being;
Y
who is father of us all (according as it hath been written -- 'A father of many nations I have set thee,') before Him whom he did believe -- God, who is quickening the dead, and is calling the things that be not as being.
I
As it is written: "I have made you a father of many nations." He is our father in the sight of God, in whom he believed--the God who gives life to the dead and calls things that are not as though they were.
恢
他在无可指望的时候，仍靠指望而信，就得以照先前所说，“你的后裔将要如此”的话，作多国的父。
和
他在无可指望的时候，因信仍有指望，就得以作多国的父，正如先前所说：“你的后裔将要如此。”
新
在他没有盼望的时候，仍然怀着盼望去信，因此就成了万国的父，正如神所说：“你的后裔将要这样众多。”
思
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。’
吕
他在无可指望时、仍然存着指望而信，就按所说“你的后裔将要如此”的话做了许多邦国的父。
直
他在无可指望的时候，他仍相信有盼望，他就得以作多国的父，依照所说的，你的后裔将要如此。
原
ὃς παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρημένον· Οὕτως ἔσται τὸ σπέρμα σου,
R
He beyond hope believed in hope in order that he might become the father of many nations, according to that which was spoken, "So shall your seed be."
K
Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
D
who against hope believed in hope to his becoming father of many nations, according to that which was spoken, So shall thy seed be:
Y
Who, against hope in hope did believe, for his becoming father of many nations according to that spoken: 'So shall thy seed be;'
I
Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, "So shall your offspring be."
恢
他将近百岁的时候，虽然想到自己的身体如同已死，撒拉的生育也已断绝，他的信还是不软弱，
和
他将近百岁的时候，虽然想到自己的身体如同已死，撒拉的生育已经断绝，他的信心还是不软弱；
新
他快到一百岁的时候，想到自己的身体好像已经死了，撒拉也不能生育，他的信心还是不软弱，
思
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，
吕
他看透了自己的身体已死了的〔那时他已将近百岁〕，又看透了撒拉胎孕之死绝，却没有在信心上显著衰弱，
直
…信心还是不软弱；虽然他想到自己的身体已如同死亡，将近是一百岁了，且撒拉的子宫衰亡，
原
καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας·
R
And not weakening in his faith, he considered his own body as already dead, being about a hundred years old, as well as the deadening of Sarah's womb;
K
And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
D
and not being weak in faith, he considered not his own body already become dead, being about a hundred years old, and the deadening of Sarah's womb,
Y
and not having been weak in the faith, he did not consider his own body, already become dead, (being about a hundred years old,) and the deadness of Sarah's womb,
I
Without weakening in his faith, he faced the fact that his body was as good as dead--since he was about a hundred years old--and that Sarah's womb was also dead.
恢
总没有因不信而疑惑神的应许，反倒因信得着加力，将荣耀归与神，
和
并且仰望神的应许，总没有因不信，心里起疑惑，反倒因信，心里得坚固，将荣耀归给神。
新
也没有因着不信而疑惑神的应许，反倒坚信不移，把荣耀归给神，
思
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，
吕
也没有以不信之心去疑惑上帝的应许，反而在信心上得了能力而坚固，而将荣耀归与上帝，
直
然后关于神的应许，没有因不信而怀疑，反而因信被坚固，将荣耀给神，
原
εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλ᾽ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ θεῷ
R
But with regard to the promise of God, he did not doubt in unbelief, but was empowered by faith, giving glory to God
K
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
D
and hesitated not at the promise of God through unbelief; but found strength in faith, giving glory to God;
Y
and at the promise of God did not stagger in unbelief, but was strengthened in faith, having given glory to God,
I
Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God,
恢
且满心确信，神所应许的，祂也必能作成；
和
且满心相信神所应许的必能作成。
新
满心相信神所应许的，神必能成就。
思
且满心相信天主所应许的，必予完成。
吕
并且坚确地相信、有话应许的、上帝必有能力实行。
直
且满心相信．…祂所应许的。祂也能做成
原
καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι.
R
And being fully persuaded that what He had promised He was able also to do.
K
And being fully persuaded that, what he had promised, he was able also to perform.
D
and being fully persuaded that what he has promised he is able also to do;
Y
and having been fully persuaded that what He hath promised He is able also to do:
I
being fully persuaded that God had power to do what he had promised.
恢
所以这就算为他的义。
和
所以这就算为他的义。
新
因此，这就算为他的义。
思
天主就以此算为他的正义。
吕
因此这就算为他的义了。
直
所以这也就算为他的义。
原
διὸ [καὶ] ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
R
Therefore also it was accounted to him as righteousness.
K
And therefore it was imputed to him for righteousness.
D
wherefore also it was reckoned to him as righteousness.
Y
wherefore also it was reckoned to him to righteousness.
I
This is why "it was credited to him as righteousness."
恢
算为他的义这句话，不是单为他写的，
和
“算为他义”的这句话，不是单为他写的，
新
“算为他的义”这一句话，不是单为他写的，
思
‘算为他的正义’这句话，不是单为他个人写的，
吕
‘算为他的义’这句话、原不单是为亚伯拉罕写的，
直
然而…不是单单为他写的，算作他的
原
Οὐκ ἐγράφη δὲ δι᾽ αὐτὸν μόνον ὅτι ἐλογίσθη αὐτῷ
R
Now it was not written for his sake only that it was accounted to him,
K
Now it was not written for his sake alone, that it was imputed to him;
D
Now it was not written on his account alone that it was reckoned to him,
Y
And it was not written on his account alone, that it was reckoned to him,
I
The words "it was credited to him" were written not for him alone,
恢
也是为我们将来得算为义的人，就是为我们这些信靠那使我们的主耶稣从死人中复活者的人写的。
和
也是为我们将来得算为义之人写的，就是我们这信神使我们的主耶稣从死里复活的人。
新
也是为我们这将来得算为义的人写的，就是为我们这信神使我们的主耶稣从死人中复活的人写的。
思
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；
吕
也是为我们这将要被算为义的、这相信那叫我们主耶稣从死人中活起来的、这种人写的。
直
而也是为我们．这些即将得算作
原
ἀλλὰ καὶ δι᾽ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν,
R
But for ours also to whom it is to be accounted, who believe on Him who has raised Jesus our Lord from the dead,
K
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
D
but on ours also, to whom, believing on him who has raised from among [the] dead Jesus our Lord,
Y
but also on ours, to whom it is about to be reckoned -- to us believing on Him who did raise up Jesus our Lord out of the dead,
I
but also for us, to whom God will credit righteousness--for us who believe in him who raised Jesus our Lord from the dead.
恢
耶稣被交给人是为我们的过犯，复活是为我们的称义。
和
耶稣被交给人，是为我们的过犯；复活，是为叫我们称义（或作“耶稣是为我们的过犯交付了，是为我们称义复活了”）。
新
耶稣为我们的过犯被交去处死，为我们的称义而复活。
思
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。
吕
这耶稣、是为我们的过犯被送官，也为我们的称义得才活起来的。
直
祂…被交给人；为我们的过犯，且…祂复活了。为我们被称义，
原
ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.
R
Who was delivered for our offenses and was raised for our justification.
K
Who was delivered for our offences, and was raised again for our justification.
D
who has been delivered for our offences and has been raised for our justification, it will be reckoned.
Y
who was delivered up because of our offences, and was raised up because of our being declared righteous.
I
He was delivered over to death for our sins and was raised to life for our justification.
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