Romans 14: The Greek Text of Romans: A Text Critical Study
In the text that follows, the textual base is the edition of Westcott and Hort. The student is required to collate (compare) this text with the text of Nestle-Aland 27. To do this the student need merely compare, word for word, the text found following and the text printed in Nestle, noting all variations, no matter how small. I do not comment on every variant in what follows; only the more significant. But, again, the student is required to note every variant.
1 Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις
διαλογισμῶν.
2 ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει.
3 ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ
κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο.
4 σὺ τίς εἶ ὁ κρίνων ἀλλότριον
οἰκέτην; τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει· σταθήσεται δέ, δυνατεῖ γὰρ ὁ κύριος
στῆσαι αὐτόν.
The substitution of "God" for "Lord" in many miniscules is a theological clarification.
5 ὃς μὲν [γὰρ] κρίνει ἡμέραν παρ’ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος
ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω·
6 ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ. καὶ ὁ
ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει,
καὶ εὐχαριστεῖ τῷ θεῷ.
7 Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ οὐδεὶς ἑαυτῷ
ἀποθνήσκει·
8 ἐάν τε γὰρ ζῶμεν, τῷ κυρίῳ ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τῷ
κυρίῳ ἀποθνήσκομεν. ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνήσκωμεν, τοῦ κυρίου ἐσμέν.
9 εἰς τοῦτο γὰρ Χριστὸς ἀπέθανεν καὶ ἔζησεν ἵνα καὶ νεκρῶν καὶ ζώντων
κυριεύσῃ.
10 Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν
ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ θεοῦ,
The substitution of "Christ" for "God" is virtually inexplicable; save for the near parallel in 2 Cor 5:10.
11 γέγραπται γάρ Ζῶ ἐγώ, λέγει Κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα
γλῶσσα ἐξομολογήσεται τῷ θεῷ.
12 ἄρα [οὖν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον
δώσει [τῷ θεῷ].
The words "to God" are secondary at the end of the verse.
13 Μηκέτι οὖν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι
πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον.
14 οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι
οὐδὲν κοινὸν δι’ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.
15 εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς.
μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν.
16 μὴ
βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν.
17 οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ
βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ·
18 ὁ γὰρ ἐν τούτῳ δουλεύων τῷ χριστῷ εὐάρεστος τῷ θεῷ καὶ δόκιμος τοῖς
ἀνθρώποις.
19 ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς
εἰς ἀλλήλους.
διώκωμεν begins a new segment of thought. In the division of the text a mistake was made here by including this word and what follows in this verse. It should have begun a new verse altogether.
20 μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ. πάντα μὲν καθαρά, ἀλλὰ
κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι.
21 καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πεῖν οἶνον μηδὲ
ἐν ᾧ ὁ ἀδελφός σου προσκόπτει·
22 σὺ πίστιν
ἣν ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ. μακάριος
ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει·
The relative ἣν is erroneous.
23 ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως· πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν.
The letter to the Romans evidently ended here. At some later date the doxology of 15 and the "cover letter" of 16 were added. In fact, manuscripts rearrange the last two chapters with some freedom. For a thorough discussion the student is referred to Kasemann's commentary.