Roma 15

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

¹Now we who are the powerful ought to bear the weaknesses of the powerless, and not to please ourselves. ²For let each of us please our neighbor for the good, toward building up. ³For even Christ did not please himself; but as it is written: “The insults of those insulting you fell upon me.” ⁴For whatever was written before was all written for our instruction, in order that through the endurance and through the encouragement of the Writings we might have hope. ⁵Now may the God of endurance and encouragement grant you to be of the same mind among one another according to Christ Jesus, ⁶in order that with one mind, in one mouth, you may glorify the God and Father of our Lord Jesus Christ. ⁷Therefore accept one another, just as Christ also accepted you, to the glory of God. ⁸For I say that Christ Jesus has become a servant of the circumcision on behalf of the truth of God, in order to confirm the promises of the fathers, ⁹and for the nations to glorify God for his mercy; as it is written: “Therefore I will give praise to you among the nations, and sing to your name.” ¹⁰And again it says: “Rejoice, nations, with his people.” ¹¹And again: “Praise the Lord, all the nations, and let all the peoples extol him.” ¹²And again Isaiah says: “There will be the root of Jesse, and he who rises to rule the nations; upon him the nations will hope.” ¹³Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope in the power of the Holy Spirit. ¹⁴Now I am persuaded, my brothers, I myself also concerning you, that you yourselves are full of goodness, filled with all knowledge, able also to admonish one another. ¹⁵But I wrote to you more boldly in part, brothers, as reminding you, because of the grace given to me by God, ¹⁶that I should be a public worker of Christ Jesus to the nations, acting as a sacred worker of the good news of God, in order that the offering of the nations might become acceptable, sanctified in the Holy Spirit. ¹⁷Therefore I have my boasting in Christ Jesus in the things pertaining to God. ¹⁸For I will not dare to speak of anything that Christ did not work through me, leading to the obedience of the nations, by word and work, ¹⁹in the power of signs and wonders, in the power of the Spirit of God; so that from Jerusalem and around as far as Illyricum, I have fulfilled the good news of Christ, ²⁰and thus making it my ambition to announce the good news, not where Christ was named, so that I might not build upon another’s foundation, ²¹but as it is written: “They will see, to whom no news of him came, and those who have not heard will understand.” ²²Therefore also I was hindered the many times from coming to you, ²³but now, having no longer any place in these regions, and having a longing to come to you for many years, ²⁴whenever I journey to Spain, I will come to you. For I hope to see you while journeying through, and to be sent forward there by you, if first I may be filled in part by you. ²⁵But now I journey to Jerusalem, ministering to the saints. ²⁶For Macedonia and Achaia were pleased to make a certain sharing for the poor among the saints in Jerusalem. ²⁷For they were pleased to do it, and they are their debtors. For if the nations shared in their spiritual things, they owe it to them also to minister to them in fleshly things. ²⁸Having finished this therefore, and having sealed to them this fruit, I will set off by way of you to Spain. ²⁹And I know that when coming to you, I will come in the fullness of the blessing of the good news of Christ. ³⁰Now I urge you, brothers, through our Lord Jesus Christ and through the love of the Spirit, to strive together with me in your prayers to God for me, ³¹in order that I may be delivered from those who are disobedient in Judea, and in order that my ministry to Jerusalem may become acceptable to the saints, ³²in order that coming to you in joy through the will of God, I may find rest together with you. ³³Now the God of peace be with all of you. Amen.

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Kung saan nagkakasundo ang mga tradisyon

Nearly all traditions affirm that the strong are commanded to set aside their personal liberties and bear the infirmities of the weak for mutual edification, looking to Christ's refusal to please Himself as the definitive model for Christian love. It is broadly recognized that the Old Testament scriptures possess abiding authority to provide instruction and hope, and that the inclusion of the Gentiles organically fulfills prophetic promises, establishing an ongoing ethical obligation for… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

The Old Testament scriptures possess abiding authority and were intentionally preserved to provide instruction, endurance, and hope for the Christian church. (8 affirm)
The inclusion of the Gentiles in the church is the organic, prophetic fulfillment of the Old Testament promises regarding the nations. (7 affirm)
Gentile participation in the spiritual heritage of Jewish believers establishes an ongoing ethical obligation for Christians to share material resources with those in need. (7 affirm)

Kung saan nagkakaiba ang mga tradisyon

The command to 'accept one another' justifies the church's comprehensiveness and toleration of internal doctrinal disagreement.
orthodox: DENY; anglican: AFFIRM; reformed: DENY; baptist: QUALIFY; restorationist: QUALIFY
Romans 15:4 affirms the absolute necessity and sufficiency of the written Scriptures as the believer's sole infallible rule of faith.
anglican: QUALIFY; baptist: AFFIRM
The command to glorify God with 'one mind and one mouth' provides the scriptural paradigm for corporate doctrinal unity and unified Eucharistic worship.
orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: QUALIFY
The preaching of the Gospel is an inherently priestly and sacramental action wherein the evangelist offers the converted nations as a spiritual sacrifice to God.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; anabaptist: QUALIFY; adventist: QUALIFY
The priestly and sacrificial vocabulary used to describe Paul's ministry to the Gentiles is a spiritual metaphor for evangelism rather than a literal sacerdotal office.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; adventist: AFFIRM
The apostolic ministry of evangelization finds its consummation in the Eucharistic sacrifice, uniting the offering of the faithful to Christ's oblation.
catholic: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY
Paul's description of his ministry in priestly terms demonstrates that the true New Testament priesthood consists entirely in the public preaching of the Word.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: QUALIFY
The missionary strategy of prioritizing regions where the gospel has never been proclaimed establishes a definitive mandate for frontier missions over building on established foundations.
reformed: QUALIFY; baptist: AFFIRM; adventist: QUALIFY
The principle that spiritual unity necessitates material sharing provides the theological basis for a strict community of goods.
anabaptist: QUALIFY
The collection for the poor saints in Jerusalem provides an authoritative apostolic pattern for autonomous local churches to engage in voluntary financial cooperation.
anglican: QUALIFY; reformed: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; restorationist: AFFIRM
The financial collection in Romans 15 establishes that congregational benevolence must be sent directly to relieve needy saints without the mediation of centralized parachurch institutions.
baptist: DENY; anabaptist: DENY; restorationist: AFFIRM
The benedictions concerning the God of hope and the God of peace are utilized as liturgical formulas to confer grace upon the faithful.
catholic: AFFIRM; anglican: QUALIFY; methodist: QUALIFY; anabaptist: QUALIFY

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Catholic

Paul concludes his ethical parenesis by commanding the strong to bear the weaknesses of the weak, rooting their mutual acceptance in the self-emptying example of Christ. He demonstrates the unity of Jewish and Gentile believers by citing a catena of Old Testament texts to show God's faithfulness to the patriarchal promises and His mercy to the nations. Transitioning to a defense of his apostolic ministry, Paul employs strikingly cultic and liturgical vocabulary to describe his mission to the Gentiles. He outlines his travel itinerary, detailing his plan to bring a financial collection from the Gentile churches in Macedonia and Achaia to the poor believers in Jerusalem, viewing this material contribution as an obligatory return for the spiritual heritage the Gentiles have received. Reception: The Catholic tradition reads Romans 15 as a foundational text for the theology of Scripture, the priesthood, and the communion of saints. Verse 4 ('whatever was written aforetime was written for our learning') is a primary locus for Catholic hermeneutics, affirming the enduring validity, canonical unity, and typological richness of the Old Testament. Augustine frequently cites this to combat dualistic rejections of the Hebrew scriptures, insisting they are fundamentally christological and oriented toward Christian hope. However, the most distinctive Catholic reception occurs in verse 16, where Paul describes himself as a 'minister' (leitourgos) 'acting as a priest' (hierourgounta) so that the 'offering' (prosphora) of the Gentiles might be acceptable. The Eastern and Latin traditions unite in seeing this as a revelation of the priestly nature of evangelization. John Chrysostom emphasizes that Paul's preaching is itself a liturgical act—a spiritual sacrifice where the Gospel is the knife and the sanctified believers are the oblation. In the Latin Magisterium, the Second Vatican Council (Presbyterorum Ordinis) draws heavily on this verse to articulate the nature of the presbyterate, teaching that the apostolic preaching to the nations achieves its end by uniting the spiritual sacrifices of the faithful to the Eucharistic sacrifice of Christ. Finally, verses 26-27 (the collection for Jerusalem) are received by scholastic theologians like Thomas Aquinas as a concrete manifestation of the communion of saints, establishing a theology of solidarity where the interchange of spiritual and material goods binds the universal Church together.

Eastern Orthodox

In this chapter, Paul concludes his instructions on the mutual obligations of Jewish and Gentile believers, urging the 'strong' to bear the infirmities of the 'weak' rather than pleasing themselves, following the self-emptying example of Christ. He demonstrates the scriptural necessity of Gentile inclusion through a series of Old Testament citations. Paul then transitions to a profound defense of his own apostolic ministry. He uses explicitly cultic and priestly vocabulary to describe his evangelistic work among the Gentiles, framing the Gospel as a liturgical service and the converted nations as a sanctified offering. The chapter concludes with an outline of his travel plans to Jerusalem and Spain, and an appeal for their prayers regarding his impending trials. Reception: The Eastern Orthodox tradition receives Romans 15 as foundational for understanding both ecclesial unity and the liturgical nature of the apostolic mission. The chapter's most distinctive reception centers on verse 16, where Paul describes himself as a 'minister' (leitourgos), 'acting as a priest' (hierourgounta) in the Gospel, so that the Gentiles might be an 'offering' (prosphora) sanctified by the Holy Spirit. For the Greek Fathers, particularly St. John Chrysostom, this is not merely metaphorical but reveals the profound sacramental continuity between evangelism and the Eucharist; the preaching of the Gospel is an altar, and the transformation of human lives is the true sacrifice acceptable to God. Furthermore, Paul's seamless integration of Septuagint (LXX) quotations in verses 9-12 validates the Orthodox reliance on the Greek Old Testament as the authoritative matrix for Christian theology. Finally, verse 6, which commands believers to glorify God 'with one accord and one mouth,' is received as the paradigm for Orthodox conciliarity and eucharistic worship, emphasizing that true dogma and right praise require communal symphony rather than isolated individual belief.

Oriental Orthodox

In this chapter, Paul concludes his exhortation on Christian unity by commanding the strong to bear with the weak, pointing to Christ's self-denial and fulfillment of scriptural prophecy. He outlines his apostolic commission as a priestly ministry to the Gentiles, bringing them as an acceptable, Spirit-sanctified offering. Finally, Paul details his travel plans—delivering a material collection from Gentile churches to the Jewish believers in Jerusalem—and asks for their prayers for his safety and the acceptance of his service. Reception: The Oriental Orthodox tradition receives Romans 15 as a profound synthesis of Christology, ecclesial unity, and sacramental theology. The Christological statement in verse 3—that Christ did not please Himself but bore the reproaches of others—is read through a Miaphysite lens: it is the single, unified subject of the Incarnate Word who willingly appropriates human infirmity and suffering for the economy of salvation. Cyril of Alexandria emphasizes this as proof of the Word's genuine, self-emptying solidarity with humanity. Furthermore, verse 16 is a crucial text for the tradition's understanding of the priesthood. Paul's description of himself 'serving as a priest of the Good News' (hierourgounta) and presenting the Gentiles as an 'acceptable offering' (prosphora) establishes that the apostolic ministry is inherently liturgical. In Syriac and Coptic theology, the preaching of the Gospel is not merely didactic but is a sacramental act that culminates in the Eucharistic offering, sanctified by the Holy Spirit. Verse 4 also grounds the tradition's deeply typological reading of the Old Testament, affirming that the ancient scriptures were composed specifically for the instruction and comfort of the Church.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

¹Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. ²Let each one of us please his neighbor for that which is good, to be building him up. ³For even Christ didn’t please himself. But, as it is written, “The reproaches of those who reproached you fell on me.” ⁴For whatever things were written before were written for our learning, that through perseverance and through encouragement of the Scriptures we might have hope. ⁵Now the God of perseverance and of encouragement grant you to be of the same mind with one another according to Christ Jesus, ⁶that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. ⁷Therefore accept one another, even as Christ also accepted you, to the glory of God. ⁸Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the fathers, ⁹and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing to your name.” ¹⁰Again he says, “Rejoice, you Gentiles, with his people.” ¹¹Again, “Praise the Lord, all you Gentiles! Let all the peoples praise him.” ¹²Again, Isaiah says, “There will be the root of Jesse, he who arises to rule over the Gentiles; in him the Gentiles will hope.” ¹³Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope in the power of the Holy Spirit. ¹⁴I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others. ¹⁵But I write the more boldly to you in part as reminding you, because of the grace that was given to me by God, ¹⁶that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. ¹⁷I have therefore my boasting in Christ Jesus in things pertaining to God. ¹⁸For I will not dare to speak of any things except those which Christ worked through me for the obedience of the Gentiles, by word and deed, ¹⁹in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem and around as far as to Illyricum, I have fully preached the Good News of Christ; ²⁰yes, making it my aim to preach the Good News, not where Christ was already named, that I might not build on another’s foundation. ²¹But, as it is written, “They will see, to whom no news of him came. They who haven’t heard will understand.” ²²Therefore also I was hindered these many times from coming to you, ²³but now, no longer having any place in these regions, and having these many years a longing to come to you, ²⁴whenever I travel to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. ²⁵But now, I say, I am going to Jerusalem, serving the saints. ²⁶For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. ²⁷Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in material things. ²⁸When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. ²⁹I know that when I come to you, I will come in the fullness of the blessing of the Good News of Christ. ³⁰Now I beg you, brothers, by our Lord Jesus Christ and by the love of the Spirit, that you strive together with me in your prayers to God for me, ³¹that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints, ³²that I may come to you in joy through the will of God, and together with you, find rest. ³³Now the God of peace be with you all. Amen.

KJV · King James Version

¹We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. ²Let every one of us please his neighbour for his good to edification. ³For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. ⁴For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. ⁵Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: ⁶That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. ⁷Wherefore receive ye one another, as Christ also received us to the glory of God. ⁸Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: ⁹And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. ¹⁰And again he saith, Rejoice, ye Gentiles, with his people. ¹¹And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. ¹²And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. ¹³Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. ¹⁴And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. ¹⁵Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, ¹⁶That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. ¹⁷I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. ¹⁸For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, ¹⁹Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. ²⁰Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: ²¹But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. ²²For which cause also I have been much hindered from coming to you. ²³But now having no more place in these parts, and having a great desire these many years to come unto you; ²⁴Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. ²⁵But now I go unto Jerusalem to minister unto the saints. ²⁶For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. ²⁷It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. ²⁸When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. ²⁹And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. ³⁰Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; ³¹That I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalem may be accepted of the saints; ³²That I may come unto you with joy by the will of God, and may with you be refreshed. ³³Now the God of peace be with you all. Amen.

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Mga pagkakaiba na nagpapabago sa kahulugan (68)

v1 [lexical]: translation of 'asthenemata' (infirmities vs weaknesses) — “infirmities” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “weaknesses” (WEB)
v2 [lexical]: translation of 'hekastos' (each vs every) — “each” (WEB, ASV, YLT, DARBY) vs “every” (KJV, WEBSTER, DRC)
v2 [textual]: (vv 2, 7) variant reading 'us' vs 'you' — “us” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (DRC)
v2 [grammatical]: syntactic phrasing of building up or edification — “to edification” (KJV, DARBY, WEBSTER, DRC) vs “be building him up” (WEB) vs “unto edifying” (ASV) vs “unto” (YLT)
v3 [grammatical]: syntactic phrasing of 'did not please' and inclusion of the adverbial 'also/even' — “pleased not” (KJV, WEBSTER) vs “did please” (YLT, DRC) vs “didn’t please” (WEB) vs “also” (ASV) vs “also did please” (DARBY)
v4 [lexical]: translation of 'hosa' (whatever vs as many vs what) — “whatever” (WEB, WEBSTER) vs “whatsoever” (KJV, ASV) vs “as many” (YLT, DARBY) vs “what” (DRC)
v4 [lexical]: translation of 'didaskalian' (learning vs instruction) — “learning” (WEB, KJV, ASV, WEBSTER, DRC) vs “instruction were written before” (YLT) vs “instruction” (DARBY)
v4 [lexical]: (vv 4, 5) translation of 'hypomones' (patience vs perseverance vs endurance) — “patience” (KJV, ASV, WEBSTER, DRC) vs “perseverance” (WEB) vs “the endurance” (YLT) vs “endurance” (DARBY)
v4 [lexical]: translation of 'parakleseos' (comfort vs encouragement vs exhortation) — “through encouragement” (WEB, DARBY) vs “comfort” (KJV, WEBSTER) vs “through” (ASV) vs “the exhortation” (YLT) vs “the” (DRC)
v4 [grammatical]: word order and structural placement of 'we' — “we” (WEB, ASV, DARBY, DRC) vs “scriptures” (KJV, WEBSTER) vs “Writings we” (YLT)
v7 [lexical]: translation of 'doxan' (glory vs honour) — “glory” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “honour” (DRC)
v8 [textual]: variant reading 'For' vs 'Now/And' — “Now” (WEB, KJV, WEBSTER) vs “For” (ASV, DARBY, DRC) vs “And” (YLT)
v8 [lexical]: translation of 'gegenesthai' (was made vs became vs has been made) — “was a minister” (KJV, WEBSTER) vs “has been made servant” (WEB) vs “hath been made” (ASV) vs “to have become ministrant” (YLT) vs “became” (DARBY) vs “Jesus” (DRC)
v8 [grammatical]: infinitive vs purpose clause for 'confirm' — “to” (KJV, YLT, DARBY, WEBSTER, DRC) vs “that he might” (WEB, ASV)
v8 [grammatical]: phrasing of 'made unto/given to the fathers' — “made unto” (KJV, DRC) vs “to” (YLT, WEBSTER) vs “given to” (WEB) vs “given” (ASV) vs “of” (DARBY)
v9 [grammatical]: syntactic handling of the aorist infinitive 'glorify' — “Gentiles might” (WEB, KJV, ASV, WEBSTER) vs “nations for kindness to” (YLT) vs “nations should” (DARBY) vs “are to” (DRC)
v9 [grammatical]: syntactic grouping and phrasing of the transition to the quotation — “for his mercy” (WEB, KJV, ASV, WEBSTER, DRC) vs “according” (YLT, DARBY)
v9 [lexical]: translation of 'dia touto' (therefore vs for this cause) — “Therefore” (WEB, ASV, DRC) vs “For this cause I” (KJV, DARBY, WEBSTER) vs “Because of” (YLT)
v9 [interpretive]: translation of 'exomologesomai' (confess vs give praise) and interpretive insertion of 'O Lord' — “confess to thee” (KJV, YLT, DARBY, WEBSTER) vs “give praise you” (WEB) vs “I give praise unto” (ASV) vs “I O Lord” (DRC)
v9 [lexical]: translation of 'ethnesi' (Gentiles vs nations) — “the Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “nations” (YLT, DARBY)
v9 [stylistic]: stylistic phrasing of 'sing to thy/your name' — “sing unto thy” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “will to” (DARBY, DRC) vs “to your” (WEB)
v10 [interpretive]: supplying the pronoun 'he' vs 'it' before 'says' — “he saith” (KJV, ASV, WEBSTER, DRC) vs “says” (WEB, DARBY) vs “it” (YLT)
v10 [lexical]: translation of 'ethne' (Gentiles vs nations) — “ye Gentiles” (KJV, ASV, WEBSTER, DRC) vs “nations” (YLT, DARBY) vs “you” (WEB)
v12 [stylistic]: spelling of 'Isaiah' and supplying 'says' — “Isaiah” (ASV, YLT, WEBSTER) vs “Isaiah says” (WEB) vs “Esaias saith” (KJV) vs “says” (DARBY) vs “Isaias” (DRC)
v12 [stylistic]: (vv 12, 21) shall vs will — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
v12 [lexical]: translation of 'elpiousin' (hope vs trust) — “shall the Gentiles trust” (KJV, WEBSTER) vs “nations hope” (YLT, DARBY) vs “will hope” (WEB) vs “hope” (ASV) vs “shall hope” (DRC)
v13 [lexical]: translation of 'de' (now vs and vs may) — “Now” (KJV, ASV, DARBY, WEBSTER, DRC) vs “may” (WEB) vs “and” (YLT)
v13 [grammatical]: syntactic translation of 'eis to perisseuein' (that ye may abound vs for your abounding) — “that ye may abound” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “for your abounding” (YLT) vs “so should” (DARBY)
v13 [lexical]: (vv 13, 16) translation of 'pneuma' (Spirit vs Ghost) — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
v14 [stylistic]: phrasing of the intensive pronoun (yourselves vs ye also) — “yourselves” (ASV, YLT, DARBY) vs “ye also” (KJV, WEBSTER) vs “you yourselves” (WEB) vs “you” (DRC)
v14 [lexical]: translation of 'agathosynes' (goodness vs love) and 'pepleromenoi' (filled vs replenished) — “goodness filled” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having been” (YLT) vs “love replenished” (DRC)
v15 [lexical]: translation of 'apo merous' (part vs some sort vs measure) — “part” (WEB, YLT, DARBY) vs “some sort” (KJV, WEBSTER, DRC) vs “measure” (ASV)
v15 [lexical]: translation of 'epanamimneskon' (putting in mind vs reminding) — “putting” (KJV, ASV, YLT, DARBY, WEBSTER) vs “reminding” (WEB) vs “it were” (DRC)
v15 [lexical]: translation of preposition indicating source or agency (by vs of vs from) — “by” (WEB, YLT, DARBY) vs “of” (KJV, ASV) vs “from” (WEBSTER, DRC)
v16 [grammatical]: prepositional phrasing and word order for 'to the Gentiles' — “to” (KJV, YLT, WEBSTER) vs “Jesus” (WEB, DARBY) vs “Jesus unto” (ASV) vs “Jesus among” (DRC)
v16 [lexical]: translation of 'euangelion' (gospel vs Good News vs message) — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “message” (DARBY)
v16 [lexical]: translation of 'prosphora' (offering up vs oblation) — “offering up” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “oblation” (DRC)
v16 [grammatical]: syntactic phrasing of 'might be made acceptable' — “made” (WEB, ASV) vs “Gentiles might be” (KJV, WEBSTER) vs “nations may become” (YLT) vs “nations” (DARBY) vs “may made” (DRC)
v16 [grammatical]: translation of preposition 'en' (by vs in) — “by” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in” (DRC)
v18 [grammatical]: translation of 'hon ou' (which vs except those vs save those) — “which” (KJV, DARBY, WEBSTER, DRC) vs “except those” (WEB) vs “save those” (ASV) vs “that” (YLT)
v18 [lexical]: translation of 'kateirgasato' (wrought vs worked) — “hath not wrought by” (KJV, WEBSTER) vs “worked through” (WEB) vs “through” (ASV) vs “did work through” (YLT) vs “has” (DARBY) vs “worketh” (DRC)
v19 [lexical]: translation of 'en dynamei' (in the power of vs mighty vs virtue) — “in the power of” (WEB, ASV, DARBY) vs “Through mighty” (KJV, WEBSTER) vs “in power of” (YLT) vs “By the virtue of” (DRC)
v19 [grammatical]: translation of preposition 'en' (in vs by the) — “in” (WEB, ASV, YLT, DARBY, DRC) vs “by the” (KJV, WEBSTER)
v19 [textual]: variant reading 'Spirit of God' vs 'Holy Spirit' — “the Spirit of God” (KJV, YLT, DARBY, WEBSTER) vs “God’s” (WEB) vs “Holy” (ASV) vs “Holy Ghost” (DRC)
v19 [lexical]: translation of 'peplerokenai' (fully preached vs replenished) — “fully preached” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “replenished” (DRC)
v19 [lexical]: translation of 'euangelion' (gospel vs Good News vs glad tidings) — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
v20 [lexical]: translation of 'onomasthe' with adverbial context (was named vs already named) — “was” (KJV, YLT, WEBSTER, DRC) vs “already” (WEB, ASV) vs “has been” (DARBY)
v21 [stylistic]: phrasing of 'that have not' vs 'who haven't' — “that have not” (KJV, DARBY, WEBSTER, DRC) vs “who” (ASV, YLT) vs “who haven’t” (WEB)
v22 [lexical]: translation of 'dio' (therefore vs wherefore vs for which cause) — “For which cause” (KJV, WEBSTER, DRC) vs “Wherefore” (ASV, YLT, DARBY) vs “Therefore” (WEB)
v22 [lexical]: translation of 'ta polla' or 'pollakis' (much vs often vs many times) — “was” (WEB, ASV, YLT, DRC) vs “have been much” (KJV, WEBSTER) vs “often” (DARBY)
v23 [lexical]: translation of 'meketi' (no more vs no longer having any) — “more” (KJV, WEBSTER, DRC) vs “longer having any” (WEB) vs “any” (ASV) vs “longer having” (YLT) vs “longer” (DARBY)
v23 [lexical]: translation of 'klimasi' (regions vs parts vs countries) — “regions” (WEB, ASV, DARBY) vs “parts” (KJV, YLT, WEBSTER) vs “countries” (DRC)
v24 [lexical]: translation of 'elpizo' (hope vs trust) — “hope” (WEB, ASV, DARBY) vs “trust to” (KJV, WEBSTER) vs “hope in going through” (YLT) vs “pass I shall” (DRC)
v26 [stylistic]: relative pronoun choice (who vs that vs which) — “who” (WEB, YLT, DARBY, WEBSTER) vs “that” (ASV, DRC) vs “which” (KJV)
v26 [stylistic]: preposition choice (at vs in) — “at” (WEB, KJV, ASV, WEBSTER) vs “in” (YLT, DARBY, DRC)
v28 [lexical]: translation of 'sphragisamenos' (have sealed vs having sealed vs consigned) — “have sealed” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “consigned” (DRC)
v28 [lexical]: translation of 'apeleusomai' (go on vs return vs set off) — “come by” (KJV, DRC) vs “go on way of” (WEB) vs “go on” (ASV) vs “return through” (YLT) vs “set off” (DARBY) vs “go” (WEBSTER)
v29 [lexical]: translation of 'oida' (know vs am sure) — “know” (WEB, ASV, DARBY, DRC) vs “am sure” (KJV, WEBSTER) vs “have known” (YLT)
v29 [grammatical]: syntactic phrasing of 'coming to you' — “to” (WEB, WEBSTER, DRC) vs “when I come unto” (KJV, ASV) vs “coming” (YLT) vs “coming to” (DARBY)
v29 [lexical]: translation of 'pleromati' (fullness vs abundance) — “fulness” (KJV, ASV, YLT, DARBY) vs “fullness” (WEB, WEBSTER) vs “abundance” (DRC)
v30 [lexical]: translation of 'parakalo' (beseech vs beg vs call upon) — “beseech” (KJV, ASV, DARBY, WEBSTER, DRC) vs “beg” (WEB) vs “call upon” (YLT)
v30 [grammatical]: translation of preposition 'dia' (by vs for vs through) — “brethren for the” (KJV, WEBSTER) vs “by our” (ASV, DARBY) vs “brothers by our” (WEB) vs “through our” (YLT) vs “therefore through our” (DRC)
v30 [interpretive]: interpretive expansion 'for Christ's sake' vs 'by Christ' — “Christ” (WEB, ASV, YLT, DARBY, DRC) vs “Christ’s sake” (KJV, WEBSTER)
v30 [lexical]: translation of 'agapes' (love vs charity) — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “charity” (DRC)
v31 [lexical]: translation of 'rhystho' (delivered vs saved) — “delivered” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “saved” (DARBY)
v31 [grammatical]: syntactic phrasing of 'acceptable to' vs 'accepted of' — “acceptable to” (WEB, ASV, DARBY, WEBSTER) vs “be accepted of” (KJV) vs “become acceptable to” (YLT) vs “acceptable in Jerusalem to” (DRC)
v32 [grammatical]: translation of prepositions indicating means or agency (with joy by vs in joy through) — “with joy by the” (KJV, WEBSTER, DRC) vs “in through” (WEB, ASV) vs “through” (YLT) vs “in God's” (DARBY)
v33 [lexical]: translation of 'de' (now vs and) — “Now” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek text provided (appears to be a Byzantine/Majority or TR-aligned text, given the presence of specific longer readings like 'τοῦ εὐαγγελίου τοῦ' in v29 and 'ἐλεύσομαι πρὸς ὑμᾶς' in v24).

Mga banal na pangalan: Theos (God), Kyrios (Lord).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

Romans 15 functions as the rhetorical and epistolary bridge between the specific parenesis of the letter (the 'strong' and the 'weak') and its concluding travelogue. In verses 1-13, the author concludes the argument regarding intra-community dietary and calendar disputes, culminating in a catena of scriptural citations (verses 9-12) drawn from the Law, Prophets, and Writings to demonstrate that the inclusion of the nations (Gentiles) fulfilling Israel's scriptures is the ultimate goal of Christ's ministry. Philologically, the chapter is notable for its dense cultic terminology in verse 16: the author describes his mission using the vocabulary of the temple ('leitourgon' [minister/priest], 'hierourgounta' [acting as a priest], 'prosphora' [offering]), reframing his apostleship to the Gentiles as a formal priestly duty that presents the nations as a sanctified sacrifice. Historically, verses 14-33 outline the author's spatial and temporal missionary strategy. Having saturated the eastern Mediterranean ('from Jerusalem... as far as to Illyricum,' verse 19), he outlines an imminent journey to Jerusalem to deliver a monetary collection ('koinōnia') from Macedonia and Achaia (verses 25-27). This collection is framed as a reciprocal material obligation owed by Gentiles to Jewish believers for spiritual benefits. Following this diplomatic and eschatological act in Jerusalem, the author plans to use Rome as a staging ground for a new mission to Spain (verses 24, 28), seeking to reach the western 'ends of the earth.'

Jewish interpretation

The text presents Paul urging mutual forbearance among Jewish and Gentile followers of Jesus, quoting the Hebrew Bible to demonstrate that God's plan always included the nations. It concludes with Paul detailing his travel plans, specifically his mission to deliver financial relief from Gentile congregations to the Jewish poor in Jerusalem.

Latter-day Saint

Paul concludes his ethical instructions to the Roman Christians by urging the 'strong' to bear the failings of the 'weak' and to prioritize the edification of their neighbors, pointing to Christ's self-sacrificial example (verses 1-3). He grounds this exhortation in the enduring value of past scriptural writings, which provide instruction and hope (verse 4). Paul then shifts to his apostolic calling to the Gentiles, confirming that his ministry is accompanied by the power of the Spirit (verses 14-21). Finally, he outlines his logistical plans to deliver a financial contribution to the poor saints in Jerusalem before visiting Rome on his way to Spain (verses 22-33).

Jehovah's Witnesses

In this epistolary conclusion, Paul urges mature believers to bear the weaknesses of others, looking to Christ as the ultimate example of self-sacrifice. He affirms that the ancient Scriptures were preserved to provide hope and endurance. Drawing heavily on Hebrew prophets and psalmists, Paul proves that God's plan always included the Gentiles praising Him under the rule of the 'root of Jesse.' He concludes by reviewing his extensive, pioneer-like ministry among the Gentiles from Jerusalem to Illyricum, expressing his desire to visit Rome on his way to unworked territories in Spain, while urgently requesting prayers for his upcoming relief mission to Jerusalem.

Mga piniling salin na ginawa ng NCB (79)

v1: weaknesses — Selects contemporary phrasing over archaic medical terminology.
v1: powerful / powerless — Translates the cognate antonyms dynamically to preserve their direct wordplay.
v2: each — Uses 'each' to reflect the individualizing pronoun directly.
v2: for the good — Translates the definite article phrase accurately without over-specifying the possessive pronoun.
v2: toward building up — Replaces 'edification' with accessible contemporary vocabulary expressing forward motion.
v2: us — Follows the first-person plural reading present in the base text.
v3: did not please — Adopts standard modern syntax over an archaic construction or an informal contraction.
v3: insults / insulting — Preserves the figura etymologica while updating the archaic 'reproaches' to a widely understood equivalent.
v4: whatever — Selects contemporary, non-archaic English for the relative pronoun.
v4: instruction — Renders 'didaskalian' appropriately for pedagogical intent.
v4: endurance — Chooses 'endurance' to capture active steadfastness over passive patience.
v4: encouragement — Translates the paraklesis root dynamically in its dual sense of comfort and urging.
v4: Writings / written — Translates graphe literally to preserve the cognate link to proegraphe, deliberately engaging the claim, disputed among traditions, regarding the absolute infallibility of the Scriptures.
v4: we might have hope — Adopts standard English syntactic placement for the subject pronoun.
v6: with one mind, in one mouth — Maintains exact Greek prepositions to engage the claim, disputed among traditions, about its scriptural paradigm for Eucharistic worship.
v7: accept / accepted — Retains the cognate structure directly, engaging the claim, broadly recognized, regarding internal toleration.
v7: glory — Provides the overwhelmingly standard lexical rendering for doxa.
v7: you — Adheres strictly to the second-person plural object pronoun in the provided source text.
v8: For — Translates gar as an explanatory conjunction.
v8: has become — Reflects the perfect infinitive precisely.
v8: in order to confirm — Expresses the distinct purpose clause syntax created by 'eis to' with the infinitive.
v8: of the fathers — Reflects the genitive modifier directly.
v9: for the nations to glorify — Connects the aorist infinitive 'glorify' structurally back to the preceding governing construction alongside 'confirm'.
v9: for his mercy — Retains the standard translation of hyper eleous.
v9: Therefore — Updates archaic 'for this cause' to a cleaner correlative equivalent.
v9: will give praise to you — Avoids the misleading English 'confess' in favor of the active worship element of exomologesomai.
v9: nations — Uses 'nations' continuously to preserve the essential cognate repetitions within the citation chain.
v9: sing to your name — Updates pronoun and preposition to contemporary usage.
v10: it says — Supplies the inanimate pronoun reflecting the formulaic scriptural invocation common in the period.
v10: nations — Continues translation of ethne uniformly as 'nations'.
v11: Praise / extol — Preserves the nuanced repetition between related but distinct praise verbs without total redundancy.
v12: Isaiah says — Updates spelling of the prophet to standard English conventions.
v12: will — Replaces the archaic 'shall' with 'will' to signal future expectation smoothly.
v12: will hope — Chooses 'hope' to ensure the conceptual and root linkage spanning into verse 13 is explicit.
v13: Now may — Combines the transitional particle with the modal sense of the optative verb 'fill'.
v13: so that you may abound — Translates the articular infinitive denoting explicit purpose/result unambiguously.
v13: Spirit — Updates archaic pneumatological language while maintaining standard translator capitalization.
v14: you yourselves — Maintains the intensive wordplay of autoi directly reflecting autos ego.
v14: goodness, filled — Rejects variant readings for 'love' to follow standard text and separates the participles cleanly.
v15: in part — Provides the most straightforward rendering of the idiom apo merous.
v15: as reminding — Selects contemporary 'reminding' over archaic multi-word phrasing.
v15: by — Uses standard preposition indicating source/agency.
v16: to the nations — Translates structurally direct preposition mapping to 'nations'.
v16: good news — Consistently utilizes 'good news' to display the intrinsic root connections shared by verb and noun forms (euangelion).
v16: offering — Adopts 'offering' to clearly reflect sacrificial connotations.
v16: might become acceptable — Reflects the aorist subjunctive middle/passive form precisely.
v16: in — Translates the locative/instrumental preposition directly.
v16: public worker / sacred worker — Retains the -ergon suffix root deliberately bridging civic and cultic semantics, thus navigating the claim, disputed among traditions, over metaphorical versus sacerdotal priestly functions.
v18: of anything that... not — Synthesizes the double-negative structure logically in English without loss of impact.
v18: worked — Selects modern equivalent of wrought to firmly echo 'word and work' later in the verse.
v19: in the power of — Employs direct literal phrasing to ensure the explicit anaphora is visible in English.
v19: in the — Supports the exact anaphoric repetition of the preceding clause's preposition.
v19: Spirit of God — Renders the explicit 'theou' genitive variant located in the requested source text.
v19: fulfilled — Utilizes 'fulfilled' to vividly preserve the central spatial mapping of the pleroo cognate running through this specific chapter.
v19: good news — Renders the noun to ensure consistency with the corresponding verb in verse 20.
v20: was named — Translates the simple aorist passive exactly.
v20: making it my ambition — Captures the sociological weight of the philotimia root, bearing distinctly upon the claim, disputed among traditions, over absolute frontier mission mandates.
v21: those who have not — Supplies the demonstrative pronoun grouping for smoother modern diction without archaic contraction.
v22: Therefore — Modernizes the inferential conjunction logically.
v22: the many times — Directly preserves the articular adverbial expression 'ta polla'.
v23: no longer having any — Resolves the combination of meketi with echo accurately in modern English.
v23: regions — Uses geographic terminology best approximating ancient usage.
v24: hope — Selects contemporary 'hope' avoiding 'trust' which incorrectly signals strict certainty in this context.
v24: sent forward — Provides a direct, accurate rendering of propempomai detailing ancient missionary logistical support.
v26: (omitted syntax) — Streamlines syntax to 'among the saints in Jerusalem', dropping unnecessary relative clauses.
v26: sharing / shared — Translates the reciprocal root-concept literally, interacting with the claim, disputed among traditions, regarding the mandatory institutional form of apostolic financial cooperation.
v28: having sealed — Translates the aorist participle cleanly without converting it fully to an independent finite verb.
v28: set off — Offers an active, distinctly forward-moving verb fitting the context of trans-Mediterranean departure.
v29: know — Represents standard unadorned translation of oida.
v29: when coming — Retains the exact participial sequence prior to the main future verb.
v29: fullness — Updates spelling to modern norm while retaining the connection to the underlying pleroma structure.
v30: urge — Replaces archaic 'beseech' and informal 'beg' with a highly fitting register choice.
v30: through — Maintains precise prepositional translation, echoing the repeated exact mechanism (dia) in the clause.
v30: Christ — Drops the interpretive expansion 'sake' absent in the original Greek.
v30: love — Selects universally adopted modern term.
v31: delivered — Prefers the primary meaning referencing physical rescue and logistical safety.
v31: acceptable to — Chooses the conventional phrasing linking the predicate adjective explicitly back to verse 16.
v32: in joy through — Correctly separates the prepositions indicating the state (en) and agency (dia) respectively.
v33: Now — Utilizes 'Now' to transition gracefully into the formal closing benediction.

Mga limitasyong dapat malaman

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)